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NOTICES  OF  THE  WORK, 


From  Rev.  Tryon  Edwards,  D.  JD.,  of  New  London,  Conn. 
What  the  original  Pilgrim's  Progress  did  for  Christian  experience, 
this  has  endeavored  to  do  for  the  external  history  of  religion  in  this 
country,  for  the  last  thirty  years.  It  is  a  work  of  ingenuity,  indus- 
try, and  talent ;  combining  the  depth  of  a  profound  discussion,  with 
the  interest  of  a  personal  narrative.  As  a  faithful  record  of  history, 
a  strong  defence  of  truth  and  order,  a  skilful  discrimination  between 
the  true  and  false  in  religious  doctrine  and  experience,  and  a  portrait- 
like  description  of  men  and  events,  it  is  worthy  of  high  commendation. 

From  Rev.  Alvan  Cobb,  of  Taunton,  Mass. 

I  have  been  much  delighted  with  the  ability,  clearness,  and  con- 
clusiveness,  of  the  discussions  in  this  work.  I  am  astonished  that  so 
much  doctrinal,  practical,  and  experimental  knowledge,  together 
with  such  conclusive  reasoning  against  the  numerous  heresies  and 
delusions  of  the  day,  should  be  thrown  into  so  small  a  volume.  The 
author  has  presented  a  faithful  testimony  in  favor  of  the  disinterested 
nature  of  true  religion,  and  against  the  deceitful  and  deleterious 
forms  of  selfishness,  with  which  our  times  abound.  I  deem  the  book 
one  of  the  most  sensible  and  useful  productions  of  the  age.  To  the 
true  friends  of  Zion,  who  have  been  familiar  with  American  revivals, 
and  the  very  different  means  used  to  promote  them,  especially  during 
the  last  twenty-five  years,  this  last  effort  of  a  much  beloved  and 
deeply  lamented  brother  in  Christ,  will  be  welcomed  with  warm 
emotions  of  heart.  The  colloquial  discussions  on  "bodily  agitations, 
nervous  affections,  mesmerism,  witchcraft,  capital  punishment,  fairs, 
light  reading,  comic  pictures,  intemperance,  slavery,  theatres,  Sab- 
bath breaking,"  and  numerous  other  topics  of  interest,  are  admirable. 
The  author,  though  dead,  yet  speaketh  to  the  churches  with  a  warn- 
ing voice,  and  with  words  of  truth  and  soberness. 

From  Rev.  Dr.  Cooke,  Editor  of  the  JV.  E.  Puritan. 
The  central  design  of  the  work  is  to  preserve  the  purity  and  power 
of  revivals  of  religion,  by  guarding  against  the  errors,  delusions,  and 
hurtful  measures  that  tend  to  corrupt  them.  It  is  written  in  imita- 
tion of  the  style  of  Bunyan ;  and  real  characters,  witli  allegorical 
names,  are  introduced,  and  important  principles  and  measures  are 
discussed.  The  author  seems  to  hav.e  daguerreotyped  all  the  remark- 
able scenes  and  characters  that  have  attained  special  notoriety  in 
connection  with  American  revivals,  for  the  last  twenty-five  years. 
Real  names  are  not  used;  but  so  much  of  likeness  is  thrown  into  the 
picture,  that  the  names  would  be  superfluous.  And  he  has  attained 
the  rare  merit  of  a  very  entertaining  book,  made  up  of  discussions  of 
subjects  which  ordinarily  have  few  attractions,  except  for  Christians 
of  more  discriminating  minds.  The  subjects  which  come  under 
notice  are  vital  to  the  progress  of  true  religion  ;  and  the  author's 
method  of  discriminating  between  the  true  and  the  false  in  religion, 
is  so  graphic,  that  the  reader  cannot  miss  his  meaning,  nor  fail  to  be 
interested.  But  while  revivals  of  religion  are  the  main  theme  of  the 
book,  it  is  by  no  means  confined  to  these.  The  labor  of  distinguish- 
ing between  true  and  false  religion  is  carried  out  with  a  masterly 
hand,  in  its  relations  to  all  the  main  doctrines  and  experience  of 
Christianity.  The  work,  in  short,  is  adapted  to  a  broad  field  of  use- 


NOTICES    OF    THE    WORK. 

fulness,  by  the  side  of  that  of  the  works  of  Edwards  on  kindred 
subjects. 

As  a  specimen  of  the  author's  painting  to  the  life,  we  might  refer 
to  the  portrait  which  he  has  drawn  of  Dr.  Nettleton.  Yet  this  is  no't  a 
mere  portrait  to  be  admired  ;  but  set,  as  it  is,  in  contrast  with  opposite 
characters,  it  is  made  to  give  living  instruction.  A  wide  circulation 
of  this  book  would  be  a  good  work  for  our  churches. 

From  Rev  R.  S.  Storrs,  D.  Z>.,  of  Braintrce,  Mass. 

If  the  Pilgrim's  Progress  in  the  Nineteenth  Century  has  less  at- 
tractiveness for  the  mass  of  minds  than  the  model  work  of  Bunyan,  an 
abundant  compensation  is  found  in  the  thoroughness  of  its  discus- 
sions, and  the  clearness  with  which  it  brings  out  the  distinguishing 
points  of  evangelical  doctrine,  in  connection  with  their  practical  re- 
sults. It  is  not,  however,  deficient  in  the  lighter  attractions  of  a 
flowing  style  and  beautiful  imagery,  combined  with  various  and  apt 
illustrations.  But  its  chief  excellence  lies  in  its  happy  adaptation  to 
the  times  in  which  we  live  —  in  the  freedom  and  force  with  which  it 
maintains  the  truth  of  God,  and  exposes  the  nakedness  of  formalism, 
rationalism,  fanaticism,  perfectionism,  and  other  antagonistical  forms 
of  error.  Even  if  unprepared  to  vouch  for  the  correctness  of  each 
and  every  point  in  the  theorizing  of  the  author,  yet  any  intelligent 
and  spiritually-minded  man  will  readily  identify  the  great  positions 
he  holds,  with  the  oracles  of  God.  In  a  word,  the  work,  as  a  whole, 
is  admirable,  and  promises  more  usefulness,  as  a  source  of  comfort  to 
believers,  of  alarm  to  hypocrites,  of  restraint  to  fanatics,  and  of  con- 
fusion to  the  open  enemies  of  the  cross,  than  any  other  work  of  mod- 
ern times,  on  the  characteristics  of  "pure  and  undefiled  religion," 
that  has  fallen  in  my  way. 

From  Rev.  Jacob  Idc,  D.  7).,  West  Medway,  Mass. 

I  have  read,  with  great  satisfaction,  a  part  of  the  Pilgrim's  Progress 
of  the  Nineteenth  Century,  —  enough  to  give  me  a  very  favorable  im- 
pression of  the  whole  work.  If  what  I  have  not  read  is  of  equal  value 
with  that  part  to  which  I  have  paid  particular  attention,  (and  I  have 
no  doubt  it  is,)  the  book  is  one  of  rare  excellence.  Written  with 
great  ability,  it  evinces  not  only  the  talents,  the  learning,  and  the 
piety  of  the  distinguished  author,  but  the  close  attention  he  paid  to 
the  state  of  religion  in  our  country,  and  the  deep  solicitude  he  felt  in 
respect  to  the  agencies  which  tend  to  promote  or  hinder  its  advance- 
ment. Though  this  book  contains  many  chapters  upon  subjects 
which  are  generally  considered  dry  and  abstruse,  yet  it  is  rendered 
both  entertaining  and  instructive.  The  accuracy  with  which  the 
author  discriminates  between  true  and  false  doctrine,  between  genu- 
ine and  spurious  revivals,  and  between  scriptural  and  unscripturai 
measures  for  the  promotion  of  religion,  cannot  fail  to  guard  the 
church  against  a  host  of  errors  which  have  prevailed  both  in  doctrine 
and  practice.  I  am  not  personally  acquainted  with  all  the  facts  to 
which  allusion  is  made  in  the  work,  nor  with  all  the  men  whose  prin- 
ciples and  measures  are  here  depicted ;  but  so  far  as  I  do  know  them, 
I  can  testify  to  the  truthfulness  and  pertinency  of  the  statements. 
In  my  view,  there  is  at  the  present  time  as  much  need  of  such  a 
work  as  this,  as  there  was  of  Bunyan's  Pilgrim's  Progress  at  the  pe- 
riod in  which  he  wrote ;  and  I  cannot  think  it  a  vain  hope  that  it  may 
yet  do  as  much  good  as  that  immortal  work  has  done. 


NOTICES  OF  THE  WORK. 


From  Rev.  Dr.  Woodbridge,  Hadley,  Mass. 

As  a  scholar,  a  metaphysician,  a  sound,  discriminating  theologian, 
amiable  in  character,  and  decided  in  conduct,  amidst  great  tempta- 
tions to  instability,  Dr.  Weeks  attained  to  an  eminence  which  com- 
paratively few  have  enjoyed.  I  hardly  know  when  I  have  met  with 
a  work  at  once  so  entertaining,  so  practical,  and  so  instructive,  as 
his  Pilgrim's  Progress.  By  it  the  learned  and  ingenious  author, 
though  dead,  yet  speaketh  ;  and  I  cannot  but  hope,  that  by  means  of 
its  wide  circulation,  he  will  speak  to  many  thousands,  for  the  estab- 
lishment of  Christians  in  the  faith  once  delivered  to  the  saints,  and 
the  promotion  of  the  cause  of  truth,  sound  morals,  and  evangelical 
piety. 

From  Rev.  Dr.  Emerson,  Andover,  Mass. 

If  the  other  chapters  of  this  work  are  equal  to  the  first  eighteen 
which  I  have  read,  I  think  it  one  of  the  most  interesting  arid  instruc- 
tive books  that  have  appeared  in  our  day,  and  well  worthy  of  a 
place  in  every  Christian  family.  If  not  so  comic  as  Bunyan's,  it 
seems  equally  adapted  to  the  plain  common  sense  of  all  classes  of 
men,  and  teaches  the  deep  things  of  religious  doctrine  and  Christian 
experience  in  their  close  connections  and  most  intelligible  forms. 

From  Rev.  Dr.  Eddy,  Neicark,  N.  J. 

From  an  intimate  acquaintance  with  Dr.  Weeks  for  the  last  thir- 
teen years,  I  am  free  to  say,  that  I  have  seldom  met  a  man  of  clearer 
perceptions,  of  a  more  discriminating  mind,  or  one  more  alive  to  the 
purity  and  prosperity  of  the  church.  He  was  a  true  friend  to  revi- 
vals of  religion,  and  regarded  every  scriptural  means  of  their  pro- 
motion with  the  deepest  interest.  The  method  which  he  has  taken 
to  commend  his  own  views  of  truth,  and  to  review  what  he  regarded 
as  errors  in  doctrine,  and  as  unscriptural  means  to  promote  revivals 
of  religion,  is  well  adapted  to  secure  an  attentive  perusal  of  his  work. 
And  those  who  may  differ  from  him  on  some  minor  points  will  accord 
great  merit  to  his  book.  It  fills  a  place  wholly  unoccupied  by  anv 
other  work  ;  and  I  am  confident  it  will  be  regarded,  by  the  friends  of 
truth  and  order,  as  calculated  to  be  eminently  useful. 

From  Wm.  B.  Kinney,  Editor  of  Newark  Sentinel. 
The  learned  and  lamented  author  of  the  posthumous  work  now 
before  us,  adopting  the  form  of  Bunyan's  allegory,  has  admirably 
used  it  to  elucidate  the  history  and  course  of  religious  opinion  and 
practice  in  this  country  during  the  past  thirty  years.  By  taking 
his  Pilgrims  along  the  same  general  path  pursued  by  Bunyan,  he 
brings  them  into  contact  with  many  familiar  delusions  and  follies, 
which  are  discussed  and  exposed  in  easy  colloquial  discourse,  and 
with  remarkable  ability.  Headers  who  remember  any  thing  of  the 
fanatical  and  virulent  excitements  which  prevailed  in  various  parts 
of  the  State  of  New  York  a  few  years  ago,  the  effects  of  which  were 
felt  even  here,  will  be  specially  struck  with  his  graphic  account  of 
them  and  the  chief  actors  concerned.  The  style  is  singularly  pure 
and  agreeable,  and  the  reader  is  pleasantly  beguiled  into  the  discus- 
sion of  the  profoundest  truths  that  can  occupy  the  human  mind. 


THE 


PILGRIM'S  PROGRESS 


NINETEENTH  CEITUBY, 


BY  WILLIAM  R.  WEEKS,  D.D. 


NEW    YORK: 

M.   W.    DODD,    BRICK    CHURCH    CHAPEL 

BOSTON  I    CROCKER    &    BREWSTER,    47    WASHINGTON    ST. 
NORTH  \TRENTHAM,  MASS.  I    CHARLES  SIMMONS. 

1849. 


Entered  according  to  Act  of  Congress,  in  the  year  1848,  by 

MRS.    HANNAH    WEEKS, 
In  the  Clerk's  Office  of  the  District  Court  of  New  Jersey. 


•TKRKOTYPKD    BY    THOMAS    B.    SMITH, 
216    WU.I.IAM    STRKKT,    N.  T. 


wf 


ADVERTISEMENT. 


THE  PILGRIM'S  PROGRESS  IN  THE  NINETEENTH  CENTURY  contends 
for  the  distinguishing  truths  and  order  of  the  Gospel.  It  exalts  God.  by 
ascribing  to  him  his  real  perfections  and  prerogatives.  It  searches  the 
heart,  keeps  prominent  the  vital  distinction  between  the  saint  and  sinner, 
and  draws  the  line  between  the  one  only  disinterested,  and  the  many  forms 
of  selfish  religion.  No  one  can  read  these  pages  without  feeling  that  it  is 
a  great  thing  to  be  a  Christian. 

It  is  a  body  of  discriminating  instruction  on  doctrinal  truth  and  experi- 
mental religion,  on  revivals,  and  the  way  to  promote  them, — in  easy,  col- 
loquial discourse ;  and  is  fitted  for  distinguished  usefulness  in  any  age. 
In  the  present  it  seems  to  be  peculiarly  needed,  and  we  trust  will  meet 
with  a  cordial  reception. 

Several  of  the  first  chapters  have  been  published  three  times ;  and  the 
inquiry  has  often  been  made,  when  the  completion  of  the  work  might  be 
expected.  The  Editor  of  the  first  Theological  Magazine  in  our  country 
once  said  of  these  first  chapters :  "  So  much  discriminating  evangelical 
truth,  in  so  pleasing  a  style,  was  perhaps  never  before  published  in  our 
world."  The  Author's  lamented  death  just  as  the  work  was  going  to  press, 
has  now  sealed  it  as  his  last  testimony  in  the  cause  of  truth. 

The  lapse  of  nearly  a  quarter  of  a  century  since  the  introduction  of  the 
new  measures  in  promoting  revivals,  now  seems  to  call  for  their  exposure. 
Though  a  portion  of  the  generation  who  witnessed  these  trying  scenes  are 
gone,  there  are  some  still  living  whose  hearts  are  scarcely  healed  from  the 
wounds  they  then  received  ;  and  a  generation  is  coming  upon  the  stage, 
which  needs  to  be  guarded  against  these  and  similar  devices  of  the  adver- 
sary. To  detect  false  principles,  and  trace  moral  causes  to  their  final  ef- 
fects, is  of  great  importance  to  the  cause  of  truth.  What  the  mounds  and 
dikes  of  Holland  have  been  to  the  sea  of  waters,  such  have  been  the 
publications  of  Edwards  and  others,  to  the  floods  of  error  that  are  ever 
liable  to  overflow  and  desolate  the  Church  of  God.  This  book  presents 
another  barrier.  The  cause  of  vital  piety  will  be  promoted  by  its  circula- 
tion ;  and  the  future  ecclesiastical  historian  will  catch  a  prominent  feature 
of  our  times  from  the  record. 

THE  PUBLISHERS. 

M633652 


PREFACE. 


AMONG  the  books  which  fell  into  the  hands  of  the  Author  when  a 
child,  was  Banyan's  Pilgrim ;  and  no  one  interested  his  feelings  more 
deeply,  or  probably  contributed  in  a  higher  degree  to  give  form  to  his 
mind  and  direction  to  his  thoughts.  And  when,  at  a  later  period,  by  the 
study  of  divine  truth,  he  was  led  to  perceive  some  mistakes  into  which 
Bunyan  had  fallen,  in  a  theology  generally  sound,  he  was  led  to  think  it 
desirable  that  a  Pilgrim's  Progress  should  be  written  in  which  those 
mistakes  should  be  avoided,  and  which  should  be  adapted  to  the  present 
times.  Accordingly,  about  the  year  1812,  a  few  of  the  first  chapters  of 
this  work  were  sketched,  and  some  thoughts  set  down  for  its  further 
progress.  About  1824-5,  twenty-one  chapters  of  it  were  published  in  a 
periodical;  and  in  1828-9  six  more,  making  the  first  twenty-seven  chap- 
ters, which  are  now  given  with  very  little  alteration.  About  that  time 
materials  were  collected  for  the  further  progress  of  the  work,  as  will  be 
recognized  by  those  who  were  conversant  with  that  remarkable  season. 
It  was  not,  however,  till  recently,  that  circumstances  permitted  the  work 
to  be  taken  up  again,  and  carried  through. 

The  Author  makes  no  pretensions  to  the  originality  of  Bunyan ;  but 
he  hopes,  by  taking  his  Pilgrims  along  the  same  path  which  Bunyan  has 
marked  out,  and  introducing  such  new  incidents  as  are  adapted  to  the 
present  century,  to  furnish  a  book  of  useful  reading  for  both  young  and 
old.  In  discussing  opinions  and  practices  which  he  deems  erroneous, 
his  aim  has  been  to  do  impartial  justice.  He  has,  therefore,  when  prac- 
ticable, taken  the  very  words  of  authors  from  their  own  publications, 
and  accompanied  them  with  the  usual  marks  of  quotation.  This  he  has 
done  also  with  the  works  of  authors  he  approves.  But,  as  he  desired  to 
direct  the  attention  of  his  readers  to  things,  and  not  to  persons,  he  has 
not  usually  given  names.  The  characters  introduced  are  chiefly  alle- 
gorical, though  some  will  doubtless  be  considered  as  taken  from  the  life. 
And  if  any  one  shall  recognize  his  own  likeness,  the  Author  sincerely 
hopes  that  he  will  not  be  like  one  who  "  beholdeth  his  natural  face  in  a 
glass,  and  goeth  his  way,  and  straightway  forgettcth  what  manner  of 
man  he  was;"  but  will  carefully  correct  any  faults  he  shall  discover;  so 
that  the  view  which  is  given  may  be  for  his  profit,  and  not  for  his  hurt. 

THE  AUTHOR. 


CONTENTS. 


CHAPTER  I. — Description  of  the  country  ;  ernploymei.  ...  in- 

habitants; their  guilt  and  danger;  preaching  of  Evangelist ;   re- 
marks of  his  hearers,        .........     11 

CHAP.  II. — Sensitive  and  Sincere  awakened  ;  go  to  their  ministers 
for  advice,  and  are  relieved.  Thoughtful  awakened ;  directed  to 
submit ;  does  it, 17 

CHAP.  III. — Ardent  overtakes  him.  Mr.  Blindguide ;  way  into  the 
way ;  village  of  False-peace.  Mr.  Plausible  and  his  Improved 
Versions, 24 

CHAP.  IV. — Interpreter;  how  to  understand  the  Bible;  natural  and 
moral  inability ;  dark  rooms  lighted  ;  thief  and  light;  music  praised, 
and  then  censured,  .........  29 

CHAP.  V. — Means  and  decrees;  just  judge;  Gospel  rejected  by  all, 
some  made  willing:  divine  sovereignty;  evil  intention  punishable, 
though  good  may  result, 35 

CHAP.  VI. — A  satisfied  law  excludes  pardon.  Stile  of  Hypocrite's 
Hope  ;  Feel-well,  Love-self,  and  No-law  come  over ;  all  at  the  cross,  42 

CHAP.  VII  — Self-conceit  denies  Christ's  divinity ;  some  Antinomian 
views;  village  of  Careless;  Puff  invites  them  to  stop;  wrong  to 
hear  error, 47 

CHAP.  VIII. — New  house  Beautiful;  feeling  to  be  promoted;  doc- 
trinal preaching  blamed  ;  Charity  tolerant  of  every  thing  but  truth ; 
pilgrims  dissatisfied,  .........  56 

CHAP.  IX. — True  house  Beautiful ;  Piety  teaches  that  even  deceivers 
may  be  of  use  to  try  us ;  all  things  work  together  for  good,  .  .  64 

CHAP.  X. — Religion  fashionable;  revivals  less  pure  ;  increase  of  error 
predicted ;  the  wicked  to  be  destroyed  ;  keeping  back  the  truth ; 
milk  and  meat, 70 

CHAP.  XI. — Benevolent  institutions  need  to  be  increased,  and  sup- 
ported from  principle  ;  charity  rejoiceth  in  the  truth  ;  objections  to 
giving  answered, 77 

CHAP.  XII.— Flatterwell  and  the  tower  of  Spiritual  Pride,       .         .     83 

CHAP.  XIII. — Feel- well  and  his  companions  come  in  by  the  left 
hand  path  ;  religious  feeling ;  animal  feeling ;  selfish  and  disinter- 
ested affection, 87 

CHAP.  XI V.— House  of  Stephanas :  he  tells  more  about  Flatterwell : 
1* 


VI  CONTENTS. 

Page, 
describes  Self-conceit,  and  his  practical  preaching,  and  the  new 

house  Beautiful, 95 

CHAP.  XV.— Stephanas  tells  the  effect  of  different  preaching  upon 
him  ;  goes  to  the  village  of  False-peace  ;  to  the  house  of  Mr.  Self- 
confidence  ;  becomes  an  assistant  to  Mr.  Blindguide ;  is  truly  con- 
verted,   101 

CHAP.  XVI.— Mr.  Any-thing  ;  shadow  of  death  ;  they  read  and 
sing;  Ardent  afraid;  our  good  not  most  important;  truth  of  the 
Bible, 110 

CHAP.  XVII. — Cave ;  Free-thinking  ;  Providence  proved  by  reason  ; 
Feel- well  overtaken  ;  knows  he  is  right  because  he  is  happy ;  re- 
jects disinterestedness,  118 

CHAP.  XVIII. — No-law  quotes  Antinomian  writers;  nature  of  jus- 
tification by  law  ;  by  grace;  saints  made  holy,  ....  126 

CHAP.  XIX.— Holiness  is  conformity  to  the  law  ;  sin  cannot  be  ac- 
cepted ;  Feel-well's  doctrine  of  perfection  ;  different  from  Thought- 
fill's,  ...  134 

CHAP.  XX. — Feel-well's  proofs,  and  their  answers;  Christian  war- 
fare ;  Romans  7th  paraphrased, 142 

CHAP.  XXI.  House  of  Gaius;  modernized  by  Liberal;  pilgrims  all 
stop;  union;  supper, 152 

CHAP.  XXII. — Thoughtful' s  dream;  council  of  Pandemonium  ;  va- 
rious spirits  give  their  advice, 160 

CHAP.  XXIII — Advice  to  counterfeit  revivals;  to  use  orthodox 
terms  in  a  new  sense, 167 

CHAP.  XXIV.— Means  of  hindering  the  effect  of  truth;  self-confi- 
dence, false  doctrine.  &c., 176 

CHAP.  XXV. — Courting  persecution  ;  familiarity  with  God ;  impres- 
sions ;  prayer  of  faith ;  success  thought  to  be  evidence  of  right ; 
address  the  passions ;  selfish  submission ;  novices  encouraged,  .  184 

CHAP.  XXVI.— Town  of  Vanity;  house  of  Mr.  Experience;  state 
of  the  town;  benevolent  institutions ;  worldly  prosperity  unfavora- 
ble to  vital  piety, 192 

CHAP.  XXVII. — Multiplying  houses  of  worship  may  be  occasioned 
by  the  want  of  piety  ;  pride  wrong ;  union  of  denominations  by 
sacrificing  truth,  .  .  .  .  .  .  .  .  .  .  200 

CHAP.  XXVIII.— Mr.  Steadfast;  Mr.  Meek  preaches;  revival;  os- 
tentation avoided ;  no  open  opposition  ;  meetings  not  too  frequent, 
nor  people  too  much  excited,  .......  207 

CHAP.  XXIX. — Doctrines  of  grace  necessary  to  a  revival;  Mr. 
Meek  preaches  them  abundantly  ;  his  views  of  order ;  never  makes 
division ;  converts  orthodox,  .  ......  214 


Vll 

Page. 
CIIAP.  XXX. — Divine  sovereignty,  am]  creature  duty;  dimmer  of 

false  hopes  ;  converts  wear  well ;  selfish  love  condemned  ;  stillness 
encouraged, 220 

CHAP.  XXXI. — Convictions  deep  and  short;  no  machinery  but  the 
inquiry  meeting  ;  opposed  to  anxious  seats,  &c.  ;  sinners  must  re- 
pent;  their  prayers  sinful;  danger  of  evangelists,  ....  225 

CHAP.  XXXII. — Mr.  Bold  ;  his  abruptness;  irreverence  in  prayer  ; 
profaneness  ;  hard  talking  ;  the  Spirit  said  to  sanction  him  ;  female 
praying;  vulgarity, 233 

CHAP.  XXXIII.— Christians  should  not  believe  that  the  zealous  are 
imprudent;  things  complained  of;  pronounced  misrepresentations; 
some  indiscretions  ;  the  timid  cowards ;  letter  from  North  street,  239 

CHAP.  XXXIV. — New  measures  in  Centre  street;  Mr.  Meek  sent 
for;  desired  to  sanction  Mr.  Bold  ;  labors  to  reform  him  ;  letters  on 
the  new  measures ;  Mr.  Bold's  sermon  ;  remarks  of  Mr.  Meek,  .  246 

CHAP.  XXXV.— Pastoral  letter  of  the  Association ;  Mr.  Bold  pro- 
fesses to  agree  with  it ;  Mr.  Scribus  denounces  it  as  giving  a  false 
coloring, 255 

CHAP.  XXXVI.— Prayer  of  faith  claimed  to  be  dictated  by  the 
Spirit ;  wrong  means  to  frighten  people  ;  neglect  of  the  Bible  ;  con- 
tempt of  orthodoxy;  hasty  acknowledgment  of  converts;  promising 
to  submit;  abusive  treatment;  anticipated  consequences  of  new 
measures, 2GO 

CHAP.  XXXVII. —  Mr.  Strangeways;  protracted  meetings;  chan- 
ges, but  no  confessions ;  letter  to  Mr.  Bold;  no  answer;  treaty  of 
silence;  Feel-well  exults  at  the  downfall  of  Calvinism;  Presbyte- 
rian assembly  on  the  divine  sanction  ;  argument ;  late  revivals  not 
so  good  as  some  have  thought ;  Davenport's  estimate  of  his  own 
influence.  ••••.......  263 

CHAP.  XXXVf II  — Many  unwilling  to  make  distinctions  ;  disinter- 
ested and  selfish;  genuine  and  spurious  work,  marks;  success 
given  to  bad  men  and  measures, 275 

CHAP.  XXXIX. — Want  of  success  not  proof  of  wrong  ;  Noah, 
Isaiah.  Jeremiah,  Ezekiel,  Christ;  Peter  to  feed  the  sheep;  approved 
according  to  faithfulness, ?  281 

CHAP.  XL. — Female  praying  in  promiscuous  meetings;  arguments 
for  it  answered;  arguments  against  it, 288 

CHAP.  XLI.— Praying  for  people  by  name  offensively;  avoiding 
offence;  Davenport's  confession  ;  familiarity  with  God  ;  loud  pray- 
ing in  secret ;  several  praying  and  talking  at  once  ;.  some  struck 
down ;  "  pray  out," 297 

CHAP.  XLII.— Bodily  agitations;  a  quiet  state  desirable;  nervous 


Vlll  CONTENTS. 

Page. 

affections;  Mesmer,  tractors,  royal  touch,  women  in  Scotland,  Ken- 
tucky, French  prophets,  witchcraft,  Wesley ;  inspiration,        .         .  306 

CHAP.  XLIII.— Prayer  of  faith;  dictation  of  the  Spirit;  miracles; 
faith  in  God's  wisdom  ;  "  taking  God  at  his  word  ;"  spiritual  and 
temporal  blessings ;  duty  to  pray  in  faith  for  all ;  then  why  do  you  not  7314 

CII A  P.  X  LI  V. — Converts  multiplied  by  this  prayer  ;  likely  to  be  spu- 
rious ;  did  Christ  pray  as  he  ought  1  is  all  prayer  wrong  which  does 
not  obtain  what  is  asked  1  Paul,  Moses,  Christ;  easy  method  of 
testing  the  theory, 322 

CHAP.  XLV. — Converts  in  answer  to  this  prayer  must  not  be  doubt- 
ed ;  circumstantial  changes  doubted ;  Scripture  cautions  against  de- 
ception ;  instruction  needed ;  infants  must  be  fed ;  ordinances  are 
nourishment ;  hasty  reception  into  the  church,  ....  328 

CHAP.  XL  VI. — Guarding  against  false  hopes,  by  preaching  the  doc- 
trines, not  common  now  ;  speculating  condemned  ;  advocacy  of 
speedy  admission  to  the  church ;  several  instances  ;  bad  results  ; 
converts  disappear  soon ;  desire  for  numbers ;  apostolic  practice ; 
cautions, 337 

CHAP.  XL VII.— Church  confessions  better  be  written  ;  those  that 
mean  nothing,  worth  nothing  ;  renewing  covenant,  to  be  done  de- 
liberately ;  a  minister  denounced  in  his  own  pulpit ;  members  of  a 
church  denounced  ;  sinners  expecting  to  be  converted  will  think 
they  are,  ............  344 

CHAP.  XL VIII. — Promises  of  sinners ;  is  regenerating  grace  offered 
to  sinners  7  efforts  to  get  sinners  to  promise ;  anxious  seats;  is  God 
pleased  with  unregenerate  doings  1 349 

CHAP.  XLIX. — Sinners  allowed  to  put  off  repentance;  "get  them 
committed ;"  ought  preaching  to  produce  its  results  at  the  time  1  re- 
ligion of  selfish  affection  and  animal  feeling,  bad;  measures  adapt- 
ed to  promote  such  religion, 356 

CHAP.  L. — Animal  feeling  condemned  by  Mr.  Bold  ;  how  his  sermon 
encourages  one  sort;  more  feeling  under  Mr.  Meek's  preaching; 
Brainerd's  distinctions, 3G3 

CHAP.  LI.— Motives  of  interest  urged  ;  "  submit  to  be  saved  ;"  ex- 
tract on  submission ;  selfish  religion  a  fundamental  and  fatal 
error ;  selfish  practice 370 

CHAP.  EII. — Attraction  and  disinterested  love  compared  ;  selfishness 
proved  wrong;  how  to  make  true  converts;  sinners  unwilling  that 
justice  should  be  done  ;  preaching,  not  prayer,  the  means  of  true 
conversions ;  how  sinners  ought  to  be  prayed  for,  ....  376 

CHAP.  LIII. — In  what  the  glory  of  God  consists ;  mercy  is  seen  in 
the  saved,  justice  in  the  lost ;  in  which  is  he  most  glorified  1  holiness 
must  hate  sin  ;  praising  God  for  the  exercise  of  his  justice  will  form 
a  part  of  the  employments  of  heaven, 383 


CONTENTS.  IX 

Page. 

CHAP.  LIV. — Holy  beings  rejoice  in  the  justice  of  God  ;  praying  for 
the  destruction  of  the  wicked;  virtue  not  utility,  but  moral  beauty; 

proofs, 390 

CHAP.  LV. — Vulgar  language  ;  imitators  of  Mr.  Bold  ;  telling  stories 
in  the  pulpit ;  why  tell  discreditable  things  1  it  pleases  scoffers ;  an- 
swered. Revivals  desirable,  and  need  to  be  vindicated ;  revivals 
under  Mr.  Meek  and  Mr.  Bold  compared  ;  permanent  consequences ; 
new  measures  remove  ministers;  rapid  declension,  .  .  .  398 

CHAP.  LVI. — Protracted  revivals;  conversion  easy;  resolve,  and  it 
is  done ;  man's  will  sovereign  ;  moral  suasion  all ;  Dr.  Eloquent 
charged  with  teaching  a  physical  change  ;  light  produces  conviction  ; 
has  not  changed  Satan's  heart;  divine  power  necessary;  na- 
ture of  ability  to  love  God.  Tendency  of  things  to  change  ;  protracted 
meetings  given  up;  schools  of  Dr.  New-way  and  others;  perfec- 
tionism,   409 

CHAP.  LVII. — Various  changes;  efforts  of  the  Pontiff;  house  of 
Mr.  Lofty;  high  pretensions;  efficacy  of  sacraments  from  author- 
ized hands ;  rejecting  the  bishop  excludes  from  the  church ;  other 
ministers  without  authority;  bishops  mentioned  in  the  Bible ;  the 
same  as  elders ;  not  apostles ;  Timothy  an  evangelist ;  apostolical 
ordination  by  "the  hands  of  the  Presbytery,"  ....  418 

CHAP.  LVIII. — Jerome,  Cranmer,  and  others,  admit  that  bishops 
and  elders  are  the  same ;  Jewish  priesthood  and  Christian  ministry ; 
no  altar  nor  piiest  now;  baptismal  regeneration;  other  ministers 
denounced ;  opposition  to  Episcopacy  rebellion  against  God  ;  real 
presence  in  the  sacrament ;  Mr.  Lofty  hates  Protestants ;  prayers 
for  the  dead,  and  to  the  Virgin  Mary, 424 

CHAP.  LIX. — The  succcession  doubted,  cannot  be  proved;  forms 
of  prayer;  the  Lord's  prayer  a  general  direction  ;  Mr.  Lofty  says, 
"  prayer  and  the  sacraments  are  the  great  means  of  salvation ;" 
Paul,  "the  foolishness  of  preaching  ;"  tradition  joined  to  Scripture  ; 
all  Episcopalians  not  like  Mr.  Lofty ;  danger  of  being  led  into  his 
notions ;  he  professes  to  be  liberal,  but  is  very  bigoted  ;  unneigh- 
borly  interference  in  revivals, 431 

CHAP.  LX  — Plain  of  Ease  ;  conversation  on  divine  Providence,  di- 
vine agency;  God  wills,  and  it  is  done;  •'  permission,"  how  used, 
causation  more  frequent ;  Hebrew  grammar,  ....  439 

CHAP.  LXI. — This  doctrine  rich  in  practical  consequences;  encour- 
ages to  trust  in  God;  foundation  of  prayer:  patience,  submission  ; 
encourages  to  unpleasant  duty  ;  perseverance,  expect  the  Gospel  to 
triumph  ;  encourages  efforts  to  do  good  ;  meekness,  equanimitv,  .  444 

CHAP.  LXII. — Keeps  from  depression  ;  better  thoughts  of  God ; 
keeps  from  backsliding ;  promotes  humility ;  shows  the  use  of 
prayer;  this  doctrine  more  taught  than  any  other.  .  .  .  449 


X  CONTENTS. 

Page. 

CHAP.  LXIIL— Village  of  Lucre ;  traffic ;  an  honest  business, 
what;  fair;  books  of  light  reading;  comic  pictures,  caricatures ; 
selling  strong  drink,  .........  454 

CHAP.  LXIV. — Slaves  bought  and  sold;  no  slavery  authorized  in 
the  Bible,  .  .  4GO 

CHAP.  LXV. — Theatre  ;  sabbath-breaking  business,  and  travelling  ; 
smuggling ;  selling  grain  to  distillers,  467 

CHAP.  LXVI.— River  of  life  ;  inspired  writers  praise  God  chiefly 
for  his  perfections,  human  composers  for  his  favors ;  child  and 
beads,  wrong  ideas  of  faith  ;  what  it  is  ;  appropriating  faith  pre- 
sumption ;  what  is  faith  in  Christ,  473 

CHAP.  LXVIL— Complaint  of  not  preaching  Christ ;  of  Christ's 
suffering  the  penalty  of  the  law,  eternal  death,  remorse  of  con- 
science; pardon  ;  Giant  Presumption  and  his  allies  ;  Mr.  New-way; 
great  improvements ;  teaches  that  God  seeks  the  happiness  of  all 
his  creatures  ;  can  only  use  moral  suasion  ;  is  sin  a  good  thing  1  480 

CHAP.  LXVIII. — Better  if  there  were  no  sin  ;  mercy  could  not  be 
exercised ;  prohibitions  ;  does  virtue  consist  in  utility  1  duty  to  re- 
pent of  sin  ;  grace  of  God  resisted  ;  is  perverseness  of  heart  the 
reason  why  the  Spirit  is  needed  7  Why  did  Christ  need  it  1  Con- 
demns selfishness,  but  means  worldly  pleasure ;  teaches  that  hap- 
piness is  the  ultimate  end;  Christian  experience  by  "suspending 
the  selfish  principle."  Does  the  Spirit  strive  to  convert  sinners, 
and  fail  ]  Would  God  create  beings  he  could  not  control  1  .  ,  488 

CHAP.  LXIX. — Mr.  Confident  invites  the  pilgrims  in ;  the  secret 
of  holy  living;  go  to  Christ  for  sanctification,  as  for  justification; 
cease  from  your  own  efforts ;  various  arguments  to  prove  perfection,  497 

CHAP.  LXX. — Promises  of  the  new  covenant;  other  texts;  church 
covenants ;  injustice  to  opponents ;  arguments  against  perfection 
in  this  life  ;  Christian  warfare,  .......  505 

CHAP.  LXXI.— Feel-well  and  Love-self  like  this  teaching;  No-law 
prefers  that  at  the  Union  House ;  on  coming  to  Christ  just  as  we  are. 
By-path  Meadow  ;  Delectable  Mountains  ;  troops  of  the  Giant  Pre- 
sumption gathering  for  the  battle  of  the  great  day;  wars  wrong,  .  511 

CHAP.  LXXII. — Capital  punishment;  God  requires  the  death  of 
the  murderer.  Enchanted  Ground  ;  conversation  on  bearing  alle- 
giance to  wicked  rulers, 517 

CHAP.  LXXIII.—  WThen  right  to  vote;  Church  and  State  better 
separated  ;  rulers  to  be  prayed  for,  but  not  that  they  may  be  in- 
tpircri.  Dangers  of  business  men, 524 

CHAP.  LXXI  V.— Land  of  Beulah ;  death  feared;  willingness  to 
live  and  suffer;  White-field  and  Tennent ;  desirable  to  glorify  God 
in  our  death.  51*0 


THE 

PILGRIM'S    PROGRESS 

IN  THE 

NINETEENTH    CENTURY. 

CHAPTER   I. 

IN  journeying  through  the  wilderness  of  this  world,  it  hap- 
pened that  I  fell  in  company  with  a  man  of  singular  parts, 
whose  name  was  Mr.  Sagacity ;  and  having  far  to  travel  in 
the  same  road,  I  enjoyed  the  pleasure  of  his  society,  and  the 
benefit  of  his  conversation,  for  many  days.  Knowing  that  he 
was  the  same  person  who  had  formerly  given  a  relation  of  the 
adventures  of  certain  pilgrims,  in  their  progress  from  the  city 
of  Destruction  to  the  Celestial  Country,  I  embraced  the  op- 
portunity of  inquiring  further  respecting  them  ;  and  was  much 
'delighted  with  hearing  the  old  gentleman  relate  again  the 
various  perils  the  pilgrims  encountered,  for  the  love  they  bore 
to  the  Prince  Immanuel,  the  wonderful  deliverances  which  they 
had  experienced  by  the  strength  of  his  arm,  and  the  happy 
termination  of  their  journey.  When  the  good  man  dwelt  on 
the  joys  of  the  state  in  which  they  noAv  are,  and  spoke  of 
those  things  which  eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  I  felt  my  heart  burn  with 
strong  desire  to  go  also  on  pilgrimage,  to  be  a  follower  of  them 
who  through  faith  and  patience  have  inherited  the  promises, 
that  I  too  might  share  in  the  glories  of  the  new  Jerusalem, 
and  might  sit  down  with  the  general  assembly  of  pilgrims  at 
the  marriage  supper  of  the  Prince  Immanuel. 

So  strongly  had  these  things  taken  possession  of  my  mind, 
that  when  I  laid  me  down  to  sleep  at  the  inn,  I  had  no  sooner 
closed  my  eyes,  than  my  imagination  returned  to  the  pilgrims 
and  their  adventures.  Methought  I  stood  upon  an  eminence, 
wliich  commanded  an  extensive  prospect  of  the  country, 


12 

and  allowed  me  to  extend  my  view  far  to  the  east.  On  my 
right,  in  the  plain  below,  was  the  city  of  Destruction,  with  the 
towns  of  Stupidity,  Sensuality,  and  Carnal  Security,  and  the 
extensive  regions  of  the  province  of  Darkland.  To  the  south 
was  Mount  Sinai,  and  just  beyond  it  the  town  of  Formality, 
the  village  of  Morality,  and  the  other  towns  and  villages  of 
Pharisee-land.  Just  before  me  was  the  wicket-gate,  which 
stood  at  the  head  of  the  narrow  way ;  and  from  this  gate, 
stretching  due  east,  far  as  the  eye  could  reach,  lay  the  road  to 
the  Celestial  City. 

On  directing  my  attention  to  the  valley  below  me,  I  per- 
ceived that  the  suburbs  of  the  city  of  Destruction  were  ex- 
tended close  up  to  the  wicket-gate ;  and  that  this  part  of  the 
city,  as  well  as  every  other,  was  exceedingly  populous.  Fix- 
ing my  eyes  upon  the  inhabitants,  I  observed  that  all  was  bus- 
tle and  confusion  among  them.  All  appeared  eagerly  engaged, 
and  exerting  all  their  powers,  in  the  pursuit  of  something,  but 
what,  I  could  not  at  first  distinctly  perceive.  On  drawing 
nearer,  and  looking  more  attentively,  I  could  more  clearly  dis- 
tinguish what  their  employments  were.  Some  of  them  were 
endeavoring  to  climb  a  high  hill  called  Worldly-Honor.  The 
sides  of  this  hill  were  very  steep,  and  at  the  same  time  very 
slippery,  so  that  few  of  the  climbers  ever  reached  the  summit. 
And  those  few  who  did  reach  the  summit,  I  perceived  did  not 
remain  there ;  but  presently  their  heads  grew  dizzy,  and  they 
tumbled  headlong,  to  be  seen  no  more.  Many  were  the  ex- 
pedients resorted  to,  in  order  to  mount  up  this  dangerous  hill. 
Some  mounted  upon  the  shoulders  of  others,  that  they  might 
reach  a  place  where  there  was  foot-hold,  and  all  seemed  willing 
at  first  to  take  others  upon  their  shoulders,  with  the  expecta- 
tion that  when  they  were  up,  they  would  assist  them  in  turn. 
But  these  expectations  were  seldom  realized ;  for  those  who 
were  up  seemed  so  intent  upon  mounting  higher,  as  not  to  re- 
gard those  below,  any  further  than  they  needed  their  help. 
Many  who  had  reached  a  considerable  elevation  were  pulled 
down  by  others  who  were  desirous  of  taking  their  places.  And 
many  who  thus  pulled  others  down,  fell  with  them  to  the  bot- 
tom. Some  having  secured  the  ladder  of  popular  favor,  as- 
cended quickly  to  a  great  height,  when  the  ladder  suddenly 
gave  way,  and  their  bones  were  broken  with  the  fall. 

Others  I  saw  digging  with  vast  labor  in  a  mine  called 
Worldly  Gain,  and  burdening  themselves  with  great  quantities 
of  the  earth  they  brought  thence.  Many  of  those  who  de- 
scended into  the  mine  I  observed  never  came  out  again ;  but 
the  earth  often  fell  in  upon  them  and  buried  them  alive.  Such 
occurrences,  however,  did  not  seem  in  the  least  to  damp  the 


IN     THE    NINETEENTH    CKNTURY.  13 

ardor  of  the  survivors,  who  continued  digging  v-ith  the  same 
eagerness,  though  at  the  imminent  hazard  of  their  lives.  The 
earth,  which  was  brought  from  the  mine,  appeared  to  occasion 
many  quarrels  among  those  who  possessed  it.  And  when  they 
carried  it  home,  I  saw  that  they  were  not  able  to  sleep,  for  fear 
that  others  should  set  upon  them  and  take  it  away.  Children 
often  wished  their  parents  dead,  that  they  might  get  posses- 
sion of  what  was  in  their  hands ;  and  as  soon  as  their  parents 
were  out  of  the  way,  quarrelled  among  themselves  about  the 
division.  And  I  saw,  moreover,  that  several  veiy  ill-favored 
and  dreadful  shapes,  called  Fraud,  and  Lying,  and  Perjury,  and 
Murder,  were  continually  walking  about  amongst  the  diggers, 
taking  the  earth  from  some  and  giving  it  to  others.  Those 
who  received  it  from  them  seemed  to  exult  for  a  few  moments 
in  the  possession ;  but  soon  another  monster  called  Remorse, 
with  vipery  hair  and  snaky  whip,  pursued  them  wherever  they 
went. 

Another  part  of  the  inhabitants  I  saw  employing  themselves 
very  differently  still.  These  were  chiefly  of  the  younger  sort. 
In  the  midst  of  the  city  ran  several  deep,  turbid,  sluggish 
streams,  called  the  streams  of  Sensual  Pleasure,  the  waters  of 
which  were  mingled  with  vast  quantities  of  mire  and  filth, 
which  were  drained  off  from  the  streets  and  common  sewers 
of  the  city,  and  continually  sent  forth  the  most  offensive  and 
pestilential  exhalations.  These  streams,  flowing  together  in 
the  heart  of  the  city,  formed  a  vast  whirlpool,  called  the  Vortex 
of  Dissipation,  in  which  multitudes  were  continually  swallowed 
up,  and  carried  into  the  Dead  Sea.  To  these  foul  streams 
vast  crowds  of  both  sexes  were  continually  resorting,  and  with 
the  greatest  seeming  eagerness  were  drinking  down  the  fetid 
waters  with  an  insatiable  thirst,  lumbers  were  sailing  down 
these  streams  to  the  Yortex  of  Dissipation,  and  many  boys 
were  bathing  in  them,  and  sporting  in  the  mire  and  filth. 

When  I  had  seen  the  inhabitants  of  the  city  thus  employed, 
I  said  to  myself,  These  people  cannot  be  in  the  enjoyment  of 
right  reason,  they  are  certainly  beside  themselves.  And  what 
strengthened  me  in  this  opinion  was,  that  I  saw  no  one  among 
them  who  was  at  all  satisfied  with  his  present  condition  ;  but  the 
mind  of  every  one  appeared  like  the  troubled  sea,  when  it  can- 
not rest,  whose  waters  cast  up  mire  and  dirt.  And  notwith- 
standing that  they  found  so  little  satisfaction  in  their  pursuits, 
they  still  returned  to  them  with  as  much  eagerness  as  ever. 
And  I  saw,  moreover,  that  every  one  had  a  heavy  burden  on 
his  back,  like  that  which  the  pilgrim  Christian  had  before  he 
became  a  pilgrim ;  and  that  although  these  burdens  seemed  to 
me  to  be  sufficiently  heavy  to  sink  them  down  to  Tophet,  yet 
2 


14  THE 

none  of  them  seemed  to  be  sensible  that  he  had  any  burden  at 
all.  And  besides  this,  I  perceived  under  the  whole  city  a  vast 
pit,  filled  with  combustible  materials,  and  burning  with  great 
fierceness,  which  had  gradually  worn  away  the  ground  on 
which  the  city  stood,  so  that  in  many  places  it  was  a  mere 
shell,  and  often  trembled  under  them,  as  if  it  were  ready  to 
crumble  in  pieces,  and  plunge  the  whole  city  into  the  burning 
abyss  below.  And  notwithstanding  all  this,  they  appeared  to 
be  as  unconcerned,  and  as  eagerly  engaged  in  their  various 
employments,  as  if  there  were  no  danger  to  be  apprehended. 

While  I  looked  at  them,  and  wondered  at  their  conduct  in 
their  present  circumstances,  I  observed  one  near  me,  whose 
name  was  Revelation,  to  whom  I  addressed  myself,  and  in- 
quired if  he  could  explain  these  things. 

Then  said  he  to  me,  This  whole  country  was  once  under  the 
dominion  of  the  Celestial  King,  who  governed  it  with  the 
greatest  equity  and  mildness,  and  imposed  no  restraints  upon 
the  inhabitants,  but  such  as  were  necessary  for  their  own  and 
the  general  good.  The  black  tyrant,  however,  the  implacable 
enemy  of  their  King,  found  means  to  persuade  them  that  the 
wholesome  restraints  they  were  under  were  intolerable,  and  too 
grievous  to  be  submitted  to  ;  and  that  if  they  would  revolt  from 
their  lawful  prince,  and  put  themselves  under  his  control,  they 
should  be  exalted  to  great  dignity,  and  enjoy  unbounded  lib- 
erty. They  accordingly  revolted  from  their  rightful  King, 
and  became  the  subjects  of  the  black  tyrant. 

But  he  has  greatly  deceived  them,  said  I.  He  has  so,  replied 
Mr.  Revelation ;  for  instead  of  being  highly  exalted,  and  be- 
coming as  gods,  which  he  promised  them,  they  have  debased 
themselves  to  the  lowest  depth  of  degradation,  and  have  be- 
come the  vilest  of  creatures.  And  instead  of  enjoying  greater 
liberty,  they  are  now  the  veriest  slaves  in  the  universe. 

They  do  not  appear  to  be  in  the  enjoyment  of  their  right 
reason,  said  I. 

Rev.  They  are  not.  "Their  hearts  are  full  of  evil,  and 
madness  is  in  their  hearts  while  they  live."  The  black  tyrant 
has  blinded  the  eyes  of  their  understanding.  And  so  com- 
plete is  his  influence  over  them,  that  they  do  not  perceive  their 
bondage,  nor  the  heavy  burdens  they  have  upon  their  backs. 

They  are  greatly  to  be  pitied,  said  I. 

Rev.  They  are  indeed ;  but  they  are  more  to  be  blamed. 

How  is  that  ?  said  I.  Do  we  not  think  a  man  excusable  for 
what  he  does  under  the  influence  of  lunacy,  when  he  is  not  in 
the  enjoyment  of  right  reason  ? 

Rev.  We  do  so  when  a  man  is  under  the  influence  of  natural 
blindness,  madness,  or  lunacy.  But  the  madness  of  these 


IN    THE    NINETEENTH    CENTURY.  15 

people  is  of  a  peculiar  nature.  It  is  not  natural,\mi  moral. 
They  are  entirely  voluntary  in  their  madness.  The  black  ty- 
rant could  never  have  brought  them  under  his  power  without 
their  consent.  He  can  have  no  further  influence  upon  them 
now  than  they  please  to  give  him ;  and  he  cannot  keep  them 
in  subjection  a  moment  longer  than  they  are  his  willing  slaves. 

But,  have  they  no  information,  said  I,  of  the  danger  to 
which  they  are  exposed  by  remaining  in  the  city  ? 

Rev.  They  have  the  best  information.  I  am  continually 
employed  in  pointing  out  to  them  this  danger,  and  the  way  to 
escape  it  through  yonder  gate.  I  am  always  proclaiming  that 
the  wrath  of  the  King  is  revealed  from  his  throne  against 
them,  and  pointing  out  to  them  the  dangerous  pit  of  fire  and 
brimstone  over  which  they  hang,  and  which  is  very  soon  to 
swallow  up  their  whole  city.  But  I  am  very  little  regarded. 
Some  say  that  I  am  an  impostor,  and  they  will  not  listen  to 
me.  Others  say  my  language  is  so  mysterious  they  cannot 
understand  it  if  they  try,  and  they  will  not  try.  Others  say  I 
tell  some  truth  and  some  lies,  and  they  cannot  tell  what  to 
depend  upon.  Others  admit  that  all  I  say  is  true,  in  some 
sense  or  other,  but  they  will  not  believe  I  mean  as  I  say. 
Others  say  they  are  too  much  employed  just  now,  they  have  no 
time  to  listen  to  me,  and  bid  me  call  again  at  a  more  convenient 
season.  There  is  one,  named  Conscience,  who  seconds  my 
designs  as  far  as  he  can.  He  never  contradicts  the  opinions  of 
those  he  addresses,  but  often  crosses  their  inclinations.  He 
bids  them  attend  to  my  instructions,  and  always  act  according 
to  their  best  judgment  of  what  is  right.  He  often  follows 
them  into  their  secret  retirements,  and  expostulates  with  them 
upon  the  folly  and  wickedness  of  their  conduct ;  and  some- 
times he  breaks  in  upon  them  in  the  midst  of  their  carousals, 
and  terrifies  them  with  the  tidings  of  what  is  coming  upon 
them.  But  they  are  far  from  being  pleased  with  his  admoni- 
tions ;  and  if  they  cannot  contrive  to  silence  him,  they  usually 
drown  his  voice  in  the  noise  and  bustle  which  they  raise. 
Evangelist  also  often  goes  and  preaches  to  them,  and  warns 
them  to  flee  from  the  wrath  to  come.  And  Goodwill,  at  the 
gate,  stands  with  the  doors  wide  open,  night  and  day,  with  his 
hands  stretched  out  towards  them,  saying  in  the  most  affec- 
tionate manner,  "  Come  unto  me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest." 

Upon  hearing  these  words,  I  cast  my  eyes  toward  the  gate, 
and  saw  a  crowd  of  people  collecting  near  it,  round  a  vener- 
able old  man,  whom  I  presently  knew  to  be  Evangelist.  I 
therefore  descended  the  hill,  and  mingled  with  the  crowd,  that 
1  might  hear  him  preach.  After  prayer,  he  opened  a  book 


16  THE  PILGRIM'S  PROGRESS 

which  he  held  in  his  hand,  and  read  the  following  words: 
.  "  Now  then  we  are  ambassadors  for  Immanuel,  as  though  the 
King  did  beseech  you  by  us,  we  pray  you  in  Immanuel'b  stead, 
be  ye  reconciled  to  the  King."  After  pointing  out  the  nature 
of  the  controversy  between  the  King  and  his  rebellious  sub- 
jects, and  showing  the  unreasonableness  and  wickedness  of  their 
conduct,  and  the  propriety  of  their  submitting  themselves  un- 
conditionally to  the  King,  he  pointed  out  to  them,  in  the  most 
affecting  manner,  what  the  Prince  Immanuel  had  done  to  open 
the  door  of  reconciliation;  and  urged  them,  by  his  dying 
groans  and  bitter  agonies,  to  renounce  their  rebellion  and  re- 
turn to  their  allegiance.  At  the  same  time  he  warned  those 
who  should  refuse  to  submit,  of  the  danger  to  which  they 
were  exposed  from  the  dreadful  pit  over  which  they  were  sus- 
pended, and  the  wrath  of  the  King  which  was  revealed  against 
them.  I  was  too  much  interested  in  the  subject  to  notice  the 
manner  in  which  it  affected  the  hearers  while  it  was  delivered  ; 
but  when  the  preacher'  had  dismissed  the  assembly,  I  observed 
a  number  of  persons  collected  in  a  group,  making  their  re- 
marks upon  what  they  had  heard. 

I  am  weary,  said  Mr.  Curiosity,  with  hearing  the  same  old 
tale,  every  time  he  preaches :  he  never  gives  us  any  thing  that 
is  new. 

I  am  displeased,  said  Mr.  Obstinate,  that  he  always  insists 
upon  our  giving  up  our  side  of  the  controversy,  and  never 
speaks  of  the  King's  yielding  a  tittle.  For  my  part,  I  am 
willing  to  be  on  good  terms  with  the  King,  provided  he  will 
give  up  his  claims,  and  be  reconciled  to  us. 

For  my  part,  said  Mr.  Pride,  I  cannot  bear  to  hear  him  al- 
ways talking  of  submission.  And  what  is  worse  than  all,  he 
would  have  us  submit  unconditionally.  He  would  have  us 
throw  ourselves  into  the  hands  of  the  King,  to  be  disposed  of 
at  his  sovereign  pleasure.  Perhaps  he  would  banish  or  im- 
prison the  half  of  us.  I  am  determined  never  to  be  reconciled 
to  the  King,  unless  he  will  previously  stipulate  never  to  bring 
me  to  a  trial,  but  to  raise  me  to  a  throne ;  and  then  I  shall  be 
willing  to  submit,  if  he  calls  that  submission. 

The  greatest  fault  I  find,  said  Mr.  Self-complacent,  is  that 
he  gives  such  an  odious  character  to  those  who  are  in  rebellion 
against  the  King.  He  will  not  allow  that  there  is  any  moral 
goodness  in  them,  but  insists  that  they  are  wholly  corrupt, 
and  that  every  imagination  of  the  thoughts  of  their  heart  is 
only  evil  continually.  I  consider  this  as  a  libel  upon  the  whole 
of  us. 

I  am  displeased,  said  Mr.  Secure,  that  he  preaches  so  muck 
terror.  For  my  part,  I  have  no  idea  of  being  frightened  into 


IN    THE    NINETEENTH    CENTURY.  1? 

submission  to  the  King.  I  do  not  believe  there  is  any  such 
pit  of  fire  and  brimstone,  as  he  speaks  of,  beneath  our  city, 
ready  to  swallow  us  up.  I  have  a  better  opinion  of  the  King, 
than  to  suppose  that  he  will  punish  the  creatures  which  he  has 
made,  for  any  crimes  which  it  is  in  their  power  to  commit. 


CHAPTER   II. 

THEN  I  turned  my  attention  another  way,  and  observed  two 
young  gentlemen  walking  aside  by  themselves,  whose  counte- 
nances showed  that  the  discourse  of  Evangelist  had  made  a 
deep  impression  upon  their  minds.  The  name  of  the  one  was 
Sensitive,  and  that  of  the  other,  Sincere.  Both  appeared  to 
be  tilled  with  deep  distress,  and  the  tears  flowed  copiously 
from  the  eyes  of  Sensitive. 

Oh,  said  Sensitive,  what  shall  I  do?  The  wrath  of  the 
King  is  revealed  against  us.  How  stupid  have  I  been,  that  I 
did  not  think  of  it  before. 

And  I,  said  Sincere,  begin  to  think  that  we  do,  indeed,  hang 
over  a  dreadful  pit,  which  will,  sooner  or  later,  swallow  up  our 
city  and  all  that  inhabit  it. 

Oh,  said  Sensitive,  I  will  never  more  be  so  stupid.  T  will  go 
to  our  minister  and  inquire  what  I  shall  do  to  escape  the  wrath 
to  come. 

And  I,  said  Sincere,  will  go  home  and  settle  my  affairs,  and 
prepare  to  leave  the  city. 

Then  I  observed  that  there  was  a  number  of  churches  in 
the  city  of  Destruction,  whose  pulpits  were  supplied  by  min- 
isters, who  were  had  in  very  high  esteem,  and  who  were  very 
popular  in  the  city ;  such  as  Dr.  Smoothman,  Dr.  Soothing, 
Mr.  Slight-heal,  Mr.  Save-all,  and  several  others.  Sensitive  be- 
longed to  the  parish  of  Dr.  Smoothman,  with  whom  he  was 
well  acquainted,  and  going  directly  to  his  house,  desired  to 
speak  with  him.  So  the  Doctor  took  him  into  his  study,  and 
after  bidding  him  to  be  seated,  inquired  what  he  wanted.  At 
which  Sensitive  burst  into  tears,  and  was  so  overcome  that  he 
could  not  speak.  Then  said  Dr.  Smoothman,  Compose  your- 
self, young  man,  and  tell  me  what  is  the  matter. 

Sensitive.  Oh,  sir,  I  fear  I  am  undone  forever ! 

Dr.  Smoothman.  Undone  forever!  Why,  what  has  hap- 
pened to  you? 

2* 


18  THE  PILGRIM'S  PROGRI:** 

Sen.  I  am  a  sinner,  sir,  and  I  fear  I  shall  full  into  the  burn- 
ing pit.  I  fear  that  the  King  is  very  angry  with  me. 

Dr.  Sm.  If  that  is  all,  you  may  quiet  your  fears.  We  are 
all  sinners ;  but  the  King  is  very  merciful. 

Sen.  But  I  have  heard,  sir,  that  the  King  is  angry  with  the 
wicked  every  day. 

Dr.  Sm.  That  is,  with  those  who  are  very  wicked,  as  swear- 
ers, thieves,  drunkards,  adulterers,  and  the  like.  But  you  are 
not  guilty  of  any  such  sins.  I  have  been  acquainted  with  you 
from  a  child,  and  have  always  known  you  to  be  a  modest,  sober 
youth,  and  never  addicted  to  any  disreputable  practices. 

Sen.  But  I  have  heard  that  the  law  of  the  King  requires  us 
to  love  him  with  all  our  heart,  and  our  neighbor  as  ourselves  ; 
and  this  without  any  interruption,  upon  pain  of  his  eternal  dis- 
pleasure, which  I  fear  I  have  not  done. 

Dr.  Sm.  That  was  the  law  given  to  man  before  the  fall. 
The  King  then  required  perfect  obedience,  upon  pain  of  his 
eternal  displeasure.  But  since  we  have  become  fallen,  imper- 
fect creatures,  he  has  placed  us  under  a  milder  law,  better  suited 
to  our  circumstances.  If  we  lead  a  sober,  regular  life,  go  con- 
stantly to  church,  are  honest  in  our  dealings,  kind  to  the  poor, 
and  do  not  fall  into  any  violent  out-breaking  sins,  we  have  no 
reason  to  fear  but  that  he  will  accept  us.  It  is  true  that  we 
may  be  guilty  of  some  little  sins,  some  venial  faults  (who  is  there 
that  is  without  some  ?)  but  the  King  knows  that  these  are  in- 
firmities which  are  incident  to  our  fallen  nature ;  and  as  our 
good  deeds  so  far  overbalance  these,  the  King  will  certainly 
bestow  upon  us  a  rich  reward. 

Sen.  You  give  me  great  comfort,  sir.  I  thank  you  for  your 
wholesome  instruction,  and  shall  endeavor  to  profit  by  it.  But 
I  feel  that  my  fears  have  very  much  disturbed  my  mind  ;  what 
shall  I  do  to  regain  that  composure  which  I  have  lost  ? 

Dr.  Sm.  I  perceive  that  you  are  somewhat  discomposed ; 
and  I  would  advise  you  to  banish  all  such  thoughts  as  occa- 
sioned your  late  distress,  and  avoid  every  thing  which  is  likely 
to  suggest  them.  Endeavor  to  divert  your  mind.  For  if  you 
dwell  on  these  gloomy  subjects,  you  will  be  in  danger  of  lull- 
ing into  a  settled  melancholy,  and  perhaps  derangement  of 
mind,  which  would  be  a  dreadful  calamity.  Resort  to  some 
harmless  amusement.  Frequent  the  company  of  your  young 
friends.  Take  an  innocent  hand  at  cards,  or  engage  in  a 
sprightly  dance,  or  go  to  the  theatre.  And  when  you  cannot 
avail  yourself  of  these,  read  some  diverting  book,  such  as  a 
novel  or  a  play,  to  prevent  the  recurrence  of  gloomy  thoughts. 
These  means  are  admirably  calculated  to  prevent  or  remove 
such  distress  of  mind  as  yours.  And  if  these  things  will  not 


IN    THE    NINETEENTH    CENTURY.  19 

afford  you  relief,  and  restore  your  former  tranquillity,  I  know 
not  what  will. 

Sen.  I  feel  greatly  obliged  to  you,  sir,  for  your  kind  instruc- 
tion and  advice.  I  have  always  been  particularly  fond  of  these 
innocent  amusements,  as  most  of  the  young  people  in  our  city 
urn.  I  feel  my  mind  greatly  relieved  already,  and  hope  that 
by  attending  to  your  directions,  I  shall  soon  regain  my  wonted 
tranquillity  and  cheerfulness. 

Then  I  saw  that  Sensitive  took  his  leave  with  a  cheerful  air, 
and  returned  to  his  house  well  satisfied  with  himself  and  with 
his  minister,  and  no  longer  entertained  any  thoughts  of  leaving 
the  city. 

After  this,  I  turned  to  see  what  was  become  of  the  other 
young  man  who  had  been  alarmed  at  the  preaching  of  Evan- 
gelist. And  I  soon  perceived  that  he  had  reached  his  house, 
and  had  retired  to  his  room,  to  reflect  upon  his  present  cir- 
cumstances, and  the  great  danger  to  which  he  was  exposed.  I 
had  observed  that  he  did  not  appear  to  be  so  much  moved,  at 
first,  as  Sensitive  had  been ;  but  I  now  saw  that  what  he  had 
heard  had  taken  a  strong  hold  of  his  mind,  and  that  he  was 
walking  his  room  absorbed  in  deep  thought.  Upon  this,  one 
named  Conscience  came  in,  and  addressed  him  with  a  stern  air. 

Conscience.  All  that  Evangelist  said  concerning  you  is  true. 

Sincere.  I  know  it  is,  and  I  have  no  longer  any  doubt  that 
our  city  will,  sooner  or  later,  be  destroyed,  and  that  if  I  remain 
in  it,  I  shall  perish  in  its  ruins. 

Con.  I  have  often  told  you  the  same  things,  and  have  often 
reproved  you  for  your  stupid  and  careless  life. 

Sin.  You  have,  indeed ;  but  I  have  slighted  your  admoni- 
tions, and  have  been  unwilling  to  listen  to  your  voice. 

Con.  You  have  so ;  and  you  deserve  now  to  perish,  with  the 
city.  Look  back  also  on  your  past  life.  Consider  how  many 
acts  of  rebellion  against  the  King  you  have  committed ;  and 
that,  too,  when  I  have  remonstrated  against  your  conduct  in 
the  most  decided  terms.  Consider  how  many  times  you  have 
promised  to  amend  your  life,  and  have  broken  your  promises ; 
how  often  you  have  resolved  to  go  on  pilgrimage,  and  have 
acted  contrary  to  those  resolutions. 

Sin.  All  that  you  say  is  true.  I  am,  indeed,  in  great  dan- 
ger. What  shall  I  do  ?  I  fear  the  King  will  not  accept  me 
now,  although  I  should  leave  the  city  and  go  on  pilgrimage.  If 
I  remain  here,  I  shall  perish  ;  if  I  leave  the  city,  I  shall  perish. 
Ah  me  !  who  can  endure  the  wrath  of  the  King  ?  Oh  that  I 
had  never  been  born ! 

Con.  Remember,  also,  how  foolishly  you  have  spent  your 
time ;  how  many  precious  moments  you  have  wasted  in  vain 


20 

and  criminal  amusements ;  how  often  you  have  drunk  deep  of 
the  streams  of  sensual  pleasure,  not  only  contrary  to  my  ad- 
vice, but  on  purpose  to  get  rid  of  my  unwelcome  company. 

•.  Oh  the  precious  moments  that  I  have  murdered  !  The 
recollection  of  each  plants  a  dagger  in  my  bosom.  What  a 
fool  have  I  been,  to  trifle,  as  I  have  done,  upon  the  brink  of 
eternal  burnings !  I  cannot  bear  to  hold  my  finger  in  the  can- 
dle for  one  minute ;  how  then  can  I  bear  the  torments  of  the 
pit  through  the  countless  ages  of  eternity  !  Oh  !  that  word — 
Eternity  /  How  it  rings  in  my  ears  !  Could  I  hope  that  the 
torments  of  the  pit  would  ever  have  an  end,  the  anticipation 
of  them  would  be  less  intolerable !  But  who  can  dwell  with 
the  devouring  fire  ?  Who  can  inhabit  everlasting  burnings  ? 

Then  I  saw  that  Sincere  was  in  great  agony  of  mind ;  and 
although  he  threw  himself  upon  his  bed,  he  found  no  rest, 
but  spent  the  night  in  meditating  terror,  and  looking  frequently 
for  the  pit  to  open  beneath  him  and  swallow  him  up.  And  if 
he  fell  into  a  momentary  slumber,  he  would  presently  start, 
and  scream  as  if  the  fiends  of  the  pit  were  already  seizing  him 
for  their  prey.  In  the  morning  he  rose,  and  attempted  to  at- 
tend to  some  business  ;  but  his  mind  was  so  disturbed  with  the 
thoughts  of  his  present  situation,  that  he  found  it  impossible. 
In  the  afternoon  he  resolved  to  go  to  his  minister,  Dr.  Sooth- 
ing, (for  he  belonged  to  his  parish,)  and  obtain  his  instructions 
and  directions  about  setting  out  on  pilgrimage,  as  he  was  de- 
termined to  set  out  without  any  more  delay.  Accordingly,  he 
went  to  the  house  of  Dr.  Soothing,  who  received  him  with 
great  kindness,  and  inquired  in  the  tenderest  manner  what  was 
the  cause  of  his  distress. 

Sincere.  It  is  the  fear,  sir,  of  the  wrath  of  the  King,  that 
makes  me  tremble.  I  see  myself  exposed  to  fall  into  the  burn- 
ing pit  while  I  remain  in  this  city ;  and  I  fear  it  is  too  late  for 
me  to  escape.  Do,  sir,  tell  me  if  there  is  any  hope  that  I  may 
yet  escape  from  the  wrath  to  come. 

Dr.  Soothing.  There  is  every  ground  of  hope  that  can  be 
wished.  If  the  King  has  given  you  a  desire  to  escape,  it  is  an 
evidence  that  he  intends  to  gratify  that  desire.  It  gives  me 
sincere  pleasure  to  see  you  thus  anxious  for  your  safety,  be- 
cause I  consider  it  an  indication  that  the  King  has  designs  of 
mercy  towards  you.  It  is  the  King  himself  that  has  given 
you  this  view  of  your  danger,  and  excited  these  desires  to  es- 
cape it ;  and  where  the  King  has  begun  a  good  work  in  any, 
he  will  carry  it  on. 

Sin.  But  I  have  heard  that  it  is  necessary  for  me  to  repent 
of  my  sins,  to  enter  in  at  the  wicket-gate,  and  go  on  pilgrim- 
age ;  and  I  fear  I  have  not  that  repentance  which  is  unto  life. 


IN    THE    NINETEENTH    CENTURY.  21 

Dr.  S.  Do  you  not  desire  to  repent  ?  and  are  you  not  greatly 
distressed  to  think  of  the  folly  and  wickedness  of  your  past 
life? 

Sin.  I  am  indeed  greatly  distressed  to  think  that-  I  have,  by 
my  own  folly  and  wickedness,  exposed  myself  to  the  wrath  of 
the  King ;  and  I  think  I  do  sincerely  desire  to  have  that  re- 
pentance which  is  necessary  to  my  being  delivered  from  the 
punishment  to  which  I  am  exposed. 

Dr.  S.  "  He  that  desires  to  repent,  does  it  already  in  some 
measure."  And  it  must  needs  be  very  pleasing  to  the  King 
to  see  you  thus  distressed,  and  grieving  that  you  have  offended 
him. 

Sin.  Your  words  are  full  of  consolation,  sir ;  and  I  think 
myself  happy  in  having  the  privilege  of  your  instructions. 
But  I  understand,  sir,  that  I  must  leave  the  city  and  go  on  pil- 
grimage, if  I  would  secure  the  favor  of  the  King. 

Dr.  S.  You  must  ultimately  leave  the  city  and  go  on  pil- 
grimage ;  but  you  cannot  go  yet.  You  must  wait  the  King's 
time.  No  one  can  enter  the  gate,  which  is  at  the  head  of  the 
way,  by  any  act  of  his  own.  The  King  must  send  a  messen- 
ger to  carry  you  through  the  gate.  You  must  wait,  therefore, 
the  good  pleasure  of  the  King.  All  that  you  can  do  is,  to  re- 
form your  life,  to  use  the  means  of  obtaining  the  King's  favor, 
and  to  remain  in  the  city  until  he  shall  see  fit  to  send  his  mes- 
senger to  carry  you  through  the  gate.  But  if  you  faithfully 
persevere  in  the  use  of  means,  and  in  this  way  do  what  you 
can,  antecedently  to  passing  the  gate,  there  is  no  fear  but  that 
the  King  will  accomplish  all  the  rest. 

•    Sin.  What  are  the  means  which  I  must  use  to  obtain  the 
King's  favor  ? 

Dr.  S.  You  must  pray  to  him,  go  constantly  to  church, 
read  good  books,  and  lead  a  strictly  moral  life. 

Sin.  Is  it  certain  that  if  I  use  these  means  I  shall  obtain 
his  favor  ? 

Dr.  S.  Yes.  For  he  has  said,  "  Ask,  and  ye  shall  receive  ; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened  unto 
you." 

Then  I  observed  that  Sincere  appeared  to  be  greatly  re- 
lieved from  his  distress ;  and  though  his  countenance  still  had 
the  appearance  of  deep  thoughtfulness,  it  was  evident  that  the 
conversation  of  Dr.  Soothing  had  kindled  a  strong  hope  in  his 
mind.  So  he  went  home,  resolved  to  pursue  the  course 
pointed  out  to  him  by  his  minister,  and  to  be  very  diligent  in 
it,  that  he  might  not  fail  of  success. 

Upon  this,  I  turned  my  attention  again  towards  the  gate, 
and  saw  Evangelist  engaged  in  conversation  with  a  man,  whose 


22  THE 

countenance  indicated  a  sedate,  but  deeply  anxious  mind.  So 
I  drew  near  nnd  listened  to  their  discourse.  Then  said  Evan- 
gelist to  the  man,  AY  hose  name  Yvas  Thoughtful: 

£  ret  nt/<  list.   What  is  the  cause  of  your  distress? 

Thoughtful.  I  see  that  I  am,  indeed,  a  sinner,  and  that  I 
am  exposed  to  the  wrath  of  the  King-. 

Ev.  You  are,  no  doubt,  a  greater  sinner  than  you  are  sen- 
sible of,  and  are  justly  condemned  ;  but  this  is  a  faithful  say- 
ing, and  worthy  of  all  acceptation,  that  the  Prince  Immanuel 
came  into  the  world  to  save  sinners.  Only  comply  with  the 
prescribed  conditions,  and  you  may  be  delivered. 

Th.  What  are  the  conditions  which  I  must  perform  ? 

Ev.  You  must  cordially  justify  the  King  and  condemn  your- 
self. You  must  remember  your  OAvn  evil  ways,  and  your  doings 
that  have  not  been  good,  and  loathe  yourself  in  your  OAvn  sight 
for  your  iniquities  and  for  your  abominations.  You  must  ap- 
prove of  the  method  which  the  King  has  provided  of  bestow- 
ing pardon  upon  his  rebellious  subjects,  through  the  atoning 
blood  of  the  Prince  Immanuel.  In  short,  you  must  enter  the 
gate,  and  walk  in  the  narrow  way  that  leads  to  life. 

Th.  I  am  convinced  that  the  King  is  right,  and  that  his 
sentence  of  condemnation  upon  me  is  just ;  for  I  have  done 
nothing  but  rebel  against  him  all  the  days  of  my  life.  But  I 
find  that  it  is  one  thing  to  be  convinced  of  this  in  my  con- 
science, and  another  thing  to  approve  of  it  in  my  heart.  I 
find  my  heart  wholly  opposed  to  the  King,  and  to  his  law  and 
government ;  and  chiefly  because  he  condemns  me.  If  I  could 
only  be  assured  that  he  intends  to  show  favor  to  me,  I  think  I 
could  loA-e  him ;  but  while  he  condemns  me,  I  cannot. 

Ev.  That  is,  you  could  love  a  sin-pardoning  King,  but  not  a 
sin-punishing  King.  And  yet  the  King  will  pardon  some  and 
punish  others.  And  he  does  perfectly  right  in  both  ;  and  you 
ought  to  loA^e  him  for  doing  right. 

Th.  I  knoAv  I  ought ;  but  I  do  not ;  and  this  is  my  misery. 
For  if  I  could  only  persuade  myself  that  the  King  is  unjust,  it 
would  be  some  support  to  me.  I  think  I  could  bear  up  under 
the  infliction  of  an  unjust  sentence ;  but,  to  be  condemned  by 
a  just  sentence,  and  to  have  no  excuse,  nor  palliation  of  my 
conduct — to  have  no  room  to  complain  of  the  King — to  have 
my  own  conscience  condemn  me :  that  is  what  I  cannot  bear. 
Under  this,  I  feel  my  spirits  wholly  sink.  Oh  !  what  shall  I  do  ? 

Ev.  Submit  yourself  to  the  King.  He  has  determined  to 
pardon  some,  for  the  glory  of  his  grace,  and  he  has  determined 
to  punish  others  according  to  their  deserts,  for  the  glory  of  his 
justice.  You  knoAv  not  which  he  has  determined  respecting 
you.  But  you  know  that  his  glory  is  of  more  importance  than 


IN    THE    NINETEENTH    CENTURY.  23 

your  personal  interest.  Give  up  yourself  into  his  hands,  to 
be  disposed  of  as  he  shall  see  best.  Why  should  you  wish 
the  King  to  sacrifice  his  glory  to  secure  your  personal  interest  ? 
His  glory  is  of  more  importance  than  the  interest  of  any  crea- 
ture ;  and  he  does  right  in  making  it  his  supreme  object,  and 
in  disposing  of  every  creature  in  that  way  which  will  best  pro- 
mote it. 

Th.  I  know  he  does  right  in  preferring  his  glory  to  my  hap- 
piness. I  know  I  deserve  to  perish  forever.  I  know  that  I 
am  altogether  unreasonable  and  wicked  in  preferring  my  hap- 
piness to  the  glory  of  the  King.  Oh !  what  a  vile  creature  I 
am !  How  glorious  and  excellent  is  the  King,  even  in  the  exe- 
cution of  his  threatenings  !  I  deserve  to  be  cast  off :  and  if 
he  does  cast  me  off,  he  will  be  glorious  in  it,  and  I  think  I  can 
praise  him  for  it.  How  glorious  is  his  mercy  !  how  glorious  is 
his  justice  !  I  will  praise  him  for  both.  I  will  submit.  I  will 
put  myself  into  his  hands.  "  And  if  he  thus  say,  I  have  no 
delight  in  thee,  behold,  here  am  I,  let  him  do  unto  me  as 
seemeth  good  unto  him." 

So  saying,  I  beheld  him  enter  the  Wicket  gate,  with  a  com- 
posed countenance;  and  Goodwill  said  to  him,  "Whosoever 
will  save  his  life  shall  lose  it ;  but  whosoever  will  lose  his  life 
for  my  sake,  the  same  shall  save  it."  And  observing  in  his 
hand  a  book  which  Evangelist  had  given  him,  he  said,  "  Search 
the  Scriptures,  for  in  them  ye  think  ye  have  eternal  life,  and 
they  are  they  which  testify  of  me."  "  All  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  reproof, 
for  correction,  for  instruction  in  righteousness,  that  the  man 
of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works."  Then,  having  bid  him  call  at  the  house  of  the  Inter- 
preter, where  he  should  be  more  fully  instructed  in  the  King's 
statutes,  he  dismissed  him  to  go  on  his  way,  saying,  "  Take 
heed  that  no  man  deceive  you." 

So  he  went  on  his  way,  still  keeping  his  book  in  his  hand, 
and  sometimes  reading  therein,  and  sometimes  talking  to  him 
self,  of  the  glorious  character  of  the  King,  and  of  the  might 
of  his  terrible  acts.     And  presently  I  heard  him  sing : 

"  The  Lord  is  God ;  'tis  he  alone 

Doth  life,  and  breath,  and  being  give; 
We  are  his  work,  and  not  our  own, 
The  sheep  that  on  his  pastures  live. 

"  His  truth  and  justice  I'll  proclaim  ; 
His  bounty  flows  an  endless  stream ; 
His  mercy  swift,  his  anger  slow, 
But  dreadful  to  the  stubborn  foe. 


"  His  works  with  sovereign  glory  shine, 
And  speak  his  majesty  divine; 
Let  every  realm  with  joy  proclaim 
The  sound  and  honor  of  his  name." 


CHAPTER  III. 

WHILE  Thoughtful  thus  went  on  with  a  moderate  pace,  I 
observed  another  person  coming  after  him,  with  a  quicker 
step ;  and  as  he  drew  near,  I  perceived  that  Thoughtful  knew 
him,  and  addressed  him  by  name  : 

Thoughtful.  How  is  this,  neighbor  Ardent  ?  I  understood 
that  you  had  gone  on  pilgrimage  long  since. 

Ardent.  Oh,  my  friend,  I  can  never  be  sufficiently  thankful 
that  I  am  here.  I  have  been  greatly  deceived,  and  well  nigh 
lost  for  ever. 

Th.  How  did  that  happen  ?  did  you  not  take  directions  from 
Evangelist,  and  receive  a  book  from  him  which  contained  a 
map  of  the  way  ? 

Ard.  Yes.  But  I  did  not  pay  much  regard  to  the  direc- 
tions of  Evangelist,  nor  to  the  book  which  he  gave  me ;  for,  to 
my  shame  be  it  spoken,  I  did  not  relish  either. 

Th.  From  whom  then  did  you  take  directions  ? 

Ard.  From  Mr.  Blindguide.  "  He  goes  about,  you  know, 
through  our  city  and  its  suburbs,  imitating  Evangelist,  and 
urging  people  to  go  on  pilgrimage.  Soon  after  I  had  heard 
Evangelist  preach,  and  began  to  feel  the  danger  of  remaining 
in  our  city,  I  had  an  opportunity  of  hearing  Mr.  Blindguide, 
and  was  much  better  pleased  with  his  preaching.  So,  after  I 
had  resolved  to  go  on  pilgrimage,  being  dissatisfied  with  the 
directions  of  Evangelist,  which  appeared  to  me  exceedingly 
discouraging,  I  took  an  opportunity  of  speaking  to  Mr.  Blind- 
guide,  from  whom  I  hoped  for  something  more  agreeable. 

Th.  And  what  did  he  say  to  you? 

Ard.  He  told  me  that  the  doctrines  which  Evangelist  preached 
were  gloomy  and  discouraging,  and  that  it  was  no  wonder  that 
the  inhabitants  of  our  city  disliked  them.  He  said,  that  Evan- 
gelist gave  such  directions  as  were  adapted  to  prevent  people 
from  setting  out  on  pilgrimage,  and  likely  to  drive  them  to 
despair.  And  indeed,  this  was  just  as  I  had  myself  thought 
of  them,  and  so  I  listened  to  him  the  more  readily.  So  he 
told  me  that  there  was  a  way  into  t/ie  way,  which  was  both 


IN    THE    NINETEENTH    CENTURY.  25 

easy  and  safe;  and  that  he  could  furnish  me  with  a  guide 
called  Repentance  who  would  accompany  me  as  far  as  I  had 
need  of  him.  Then  he  called  one  to  be  my  guide,  whose  mime 
I  afterwards  learned  was  False-repentance.  So  I  thanked  him 
for  his  kindness,  and  set  out.  My  guide  then  conducted  me 
through  a  by-path,  up  the  hill  of  Selfish-sorrow,  in  the  neigh- 
borhood of  Mount  Sinai,  and  led  me  to  a  village  which  he 
called  Peace-in-believing,  near  the  town  of  Morality,  into  which 
I  entered  by  a  gate  which  was  called  the  gate  of  Experience, 
but  I  have  since  learned  that  the  true  name  of  the  village  is 
False-peace,  and  of  the  gate  Delusion.  Here  my  conductor 
left  me,  telling  me  that  I  was  now  in  the  way  into  the  way, 
and  advising  me  to  remain  here  for  a  season  at  the  house  of 
Mr.  Self-confidence,  with  whom  he  assured  me  I  should  spend 
my  time  very  agreeably.  So  I  remained  at  the  house  of  Mr. 
Self-confidence  for  some  time,  in  company  with  many  others, 
who,  like  me,  had  set  out  on  pilgrimage,  but  who  seemed  to 
be  well  satisfied  for  the  present  with  having  gone  so  far.  At 
length  I  thought  I  would  return  privately,  for  a  short  space, 
to  our  city,  to  attend  to  some  affairs  which  I  had  left  abruptly 
in  my  haste  to  depart.  So  I  returned  to  my  house,  whence  I 
had  gone  out,  and  found  it  empty,  swept  and  garnished.  Then 
1  sent  and  invited  seven  of  my  old  companions,  more  wicked 
than  myself,  who  came  and  welcomed  my  return,  with  great 
cordiality,  and  spent  the  evening  with  me  in  drinking  and 
making  merry,  and  in  scoffing  at  pilgrims,  and  ridiculing  the 
warnings  of  Evangelist.  After  they  were  gone,  and  I  had  re- 
tired to  my  chamber,  and  was  endeavoring  to  compose  myself 
to  rest,  one  rudely  burst  in  upon  me,  and  oried  with  a  voice 
of  thunder,  "Where  art  thou,  Ardent?"  I  knew  by  his  voice 
that  it  was  Conscience,  though  I  had  not  seen  him  before  since 
I  had  resolved  to  set  out  on  pilgrimage.  And  as  his  voice  had 
always  appeared  terrible  to  me,  so  now  it  was  far  more  terri- 
ble. He  then  set  before  me  the  folly  and  wickedness  of  my 
past  life,  in  such  a  manner  as  I  had  never  seen  it  before.  He 
reminded  me  of  my  former  resolution  to  go  on  pilgrimage ; 
and  threatened  me  with  the  vengeance  of  the  King,  if  I  tarried 
another  day  in  the  city.  So  I  spent  the  remainder  of  the  night 
in  great  agony  of  mind,  and  as  soon  as  it  was  light  I  opened 
the  book  which  Evangelist  had  given  me,  but  which  I  had  long 
neglected,  hoping  to  find  something  to  alleviate  my  distress : 
but  the  first  sentence  that  met  my  eyes  was  the  following  : 
"  Because  I  have  called,  and  ye  refused ;  I  have  stretched  out 
my  hand,  and  no  man  regarded ;  but  ye  have  set  at  nought  all 
my  counsel,  and  would  none  of  my  reproof;  I  also  will  laugh 
at  your  calamity,  I  will  mock  when  your  fear  cometh."  This 


26 

greatly  increased  my  distress  ;  for  it  seemed  to  seal  my  con- 
demnation. I  then  wandered  out  into  the  streets,  scarcely 
knowing  whither  I  went,  till  Avhom  should  I  meet  but  Evan- 
gelist himself.  At  the  sight  of  him  my  confusion  was  in- 
creased, and  I  was  disposed  to  avoid  him.  But  the  thought 
occurred  to  me  that  probably  he  could  tell  whether  it  were 
now  too  late  to  set  out  on  pilgrimage ;  and  that  the  certainty 
of  death  would  not  be  worse  to  me  than  my  present  fearful 
apprehensions.  So  I  stood  still,  till  he  came  up  to  me ;  and 
having  told  him  where  I  had  been,  and  what  I  had  done,  he 
told  me  that  I  did  indeed  deserve  to  be  cast  off;  but  he  ad- 
vised me  to  go  to  the  gate,  to  throw  myself  down  at  the  feet 
of  him  that  kept  it,  acknowledge  my  guilt,  and  submit  myself 
to  his  disposal.  Accordingly  I  did  so ;  and  to  my  surprise 
and  joy,  Goodwill  said  to  me,  "  Him  that  cometh  to  me  I  will 
in  no  wise  cast  out."  And  so  I  am  here,  a  monument  of 
mercy.  Oh,  how  vile  I  am !  how  astonishing  it  is  that  I  am 
not  now  in  the  pit ! 

So  saying  he  sung  as  follows : 

"My  crimes  are  great,  but  don't  surpass 
The  power  and  glory  of  thy  grace ; 
Great  God,  thy  nature  hath  no  bound, 
So  let  thy  pardoning  love  be  found. 

"  Oh  wash  my  soul  from  every  sin, 
And  make  my  guilty  conscience  clean ; 
Here  on  my  heart  the  burden  lies, 
And  past  offences  pain  my  eyes. 

"  My  lips  with  shame  my  sins  confess 
Agatnst  thy  law,  against  thy  grace  ; 
Lord,  should  thy  judgment  grow  severe 
I  am  condemned,  but  thou  art  clear." 

So  they  went  on,  conversing  together,  and  sometimes  read- 
ing in  their  books,  till  they  came  to  a  place  where  stood  a  lit- 
tle shed  by  the  road  side,  under  which  sat  a  man  in  the  same 
dress  which  Evangelist  wore,  but  of  a  younger  look,  and  less 
gravity  of  countenance,  and  before  him  lay  a  number  of  books 
resembling  those  which  Evangelist  had  given  to  the  pilgrims. 
On  seeing  the  pilgrims,  the  man,  whose  name  was  Plausible, 
rose  up  and  came  out  to  meet  them,  with  a  smiling  counte- 
nance ;  and,  bowing  to  them,  said  : 

Plausible.  Your  servant,  gentlemen  !  I  perceive  by  your  garb 
that  you  are  pilgrims.  I  am  truly  glad  to  see  you.  I  am  stationed 
here  by  the  Lord  of  the  way  for  the  accommodation  of  pil- 
grims. My  business  is  to  furnish  them  with  correct  copies  of 
the  King's  statute  book.  Those  you  have  were  furnished,  I 
presume,  by  him  that  is  called  Evangelist.  He  is  a  good  man, 


IN    THE    NINETEENTH    CENTURY.  27 

and  means  well,  but  is  not  very  enlightened.  If  you  will  give 
them  to  me  I  will  give  you  more  correct  copies  instead  of  them, 
made  by  very  worthy,  learned,  and  excellent  men. 

Th.  We  did  indeed  receive  our  copies  from  Evangelist,  and 
we  have  not  discovered  any  tiling  in  them  but  what  is  worthy 
of  the  King  ;  and  we  are  not  inclined  to  part  with  them. 

PL  But  you  surely  would  wish  to  have  correct  copies. 
You  doubtless  wish  to  know  what  the  King  has  indeed  com- 
manded, that  you  may  in  all  things  walk  according  to  his  will, 
and  meet  his  approbation.  If  you  have  an  incorrect  copy,  and 
do  according  to  what  you  find  written  therein,  you  will  do 
wrong  while  you  think  you  are  doing  right. 

Th.  That  is  true.  It  is  indeed  important  that  we  have  cor- 
rect copies.  But  we  are  not  yet  convinced  that  our  copies  are 
incorrect.  If  you  can  make  it  appear  that  your  copies  are 
more  correct  than  ours,  we  may  be  willing  to  exchange. 

PL  The  copies  we  now  make  use  of,  are  only  translations 
from  the  languages  in  which  the  King's  scribes  wrote.  And 
if  the  copies  from  which  your  translation  was  made  had  been 
correct,  the  translation  is  very  defective.  Those  who  made  it 
did  not  well  understand  those  languages,  and  they  have  trans- 
lated many  passages  wrong  in  order  to  favor  their  own  secta- 
rian notions.  And  besides,  the  copies  they  translated  from, 
were  not  correct.  Learned  and  excellent  men,  of  modern 
times,  have  made  a  thorough  examination,  and  have  found  a 
great  number  of  errors  in  the  common  copies.  I  can  furnish 
you  with  an  Improved  Version,  made  from  a  corrected  copy, 
on  which  you  may  depend. 

Ard.  Brother,  had  we  not  better  make  the  exchange  ?  I 
should  be  sorry  to  depend  upon  an  old  and  incorrect  copy, 
when  we  may  have  an  improved  one. 

Th.  Let  me  look  at  one  of  your  books  ? 

So  Plausible  gave  him  one  ;  and,  on  turning  it  over  a  little, 
he  perceived  that  the  part  called  the  Old  Testament  was  not 
in  it  at  all,  and  in  the  part  called  the  New  Testament  many  al- 
terations were  made.  Then  he  said  : 

Th.  This  book  does  not  contain  all  that  ours  does.  Why 
is  so  much  of  it  omitted  ? 

PL  The  New  Testament  contains  the  faith  of  Pilgrims. 
The  Old  may  be  of  some  use,  but  it  is  not  necessary  for  pil- 
grims now.  If  they  have  the  New,  they  have  all  the  instruc- 
tions of  the  Prince  Immanuel,  and  the  writings  of  the  scribes 
who  were  immediately  taught  by  him. 

Tk.  But  I  remember  that  the  Prince  Immanuel  commanded 
men  to  "  search  the  Scriptures,"  meaning  those  which  had  been 
written  before  that  time ;  and  that  certain  people  were  after 


28  '        THE  PILGRIM'S  PROGRESS 

wards  highly  commended,  because  they  searched  the  same 
Scriptures  daily,  to  see  whether  what  they  heard  was  true.  I 
am  not  yet  prepared  to  renounce  (lie  authority,  or  despise  the 
use  of  those  Scriptures  which  were  thus  spoken  of  by  the 
Prince  Immanuel  himself,  and  his  intimate  friends. 

PI.  But  if  you  do  not  choose  to  part  with  your  old  books, 
at  least  be  persuaded  to  take  each  of  you  one  of  my  copies. 
You  will  find  them  very  useful,  I  assure  you.  They  were 
made  by  men  of  great  learning  and  abilities. 

Ard.  Had  we  not  better  take  them,  brother  ?  if  they  do  not 
prove  useful  to  us,  they  can  do  us  no  harm. 

Th.  I  see  so  many  parts  left  out,  and  so  many  alterations 
made,  that  I  suspect  there  is  some  design  to  deceive  us.  I 
have  understood  that  the  King's  corporations  circulate  none  but 
such  copies  as  we  have :  and  there  are  as  learned  and  good 
men  belonging  to  those  corporations  as  any  in  the  world.  They 
would  know  if  there  were  any  important  defects  in  those 
copies,  and  would  not  circulate  such  as  were  materially  incor- 
rect. I  am  disposed  to  have  nothing  to  do  with  any  of  these 
pretended  improved  versions. 

PL  But  if  you  are  displeased  with  the  omission  of  which 
you  speak,  I  have  other  copies  in  which  there  are  no  omissions. 
They  are  only  improved  translations  made  from  the  same  orig- 
inal copies  as  those  which  you  have.  Here  is  one  made  by 
John  the  Itinerant,  a  famous  pilgrim,  which  is  in  high  esteem 
among  his  followers.  He  made  this  translation  on  purpose  to 
avoid  some  of  those  gloomy  doctrines  which  your  copies  teach, 
which  are  so  dishonorable  to  the  Lord  of  the  way,  and  so  dis- 
couraging to  many  pilgrims.  And  where  he  could  not  wholly 
avoid  them  by  altering  the  translation,  he  has  explained  them 
away  by  his  notes.  At  least,  be  prevailed  upon  to  take  one 
of  these.  It  is  much  more  agreeable  to  many  pilgrims  than 
those  you  have.  And,  indeed,  those  you  have  can  never  be 
of  much  use,  for  you  can  never  understand  them. 

Th.  I  have  not  yet  discovered  any  doctrines  in  my  book 
which  appear  to  me  dishonorable  to  the  Lord  of  the  way,  nor 
otherwise  than  comforting  and  encouraging  to  the  true  pilgrim. 
I  say  again,  I  am  disposed  to  have  nothing  to  do  with  these 
pretended  improved  versions.  Come,  brother,  let  us  be  going. 
Goodwill  said  to  me,  "Take  heed  that  no  man  deceive  you." 
I  think  it  safest  not  to  listen  to  this  stranger.  He  bid  me, 
moreover,  to  "search  the  Scriptures." 

So  saying,  he  opened  his  book,  and  read  towards  the  close 
of  it :  "  If  any  man  shall  add  unto  these  things,  God  shall  add 
unto  him  the  plagues  that  are  written  in  this  book ;  And  if 
any  man  shall  take  away  from  the  words  of  the  book  of  this 


IN    THE    NINETEENTH    CENTURY.  29 

prophecy,  God  shall  take  away  his  part  out  of  the  book  of 
life,  and  out  of  the  holy  city,  and  from  the  things  which  are 
written  in  this  book." 

So  they  left  the  man,  and  went  on  their  way. 


CHAPTER  IV. 

Now  I  beheld  that  the  pilgrims  had  arrived  at  the  house  of 
the  Interpreter,  where  they  knocked,  and  one  opened  the  door 
and  inquired  who  they  were,  and  what  they  wanted.  Then 
Thoughtful  told  him  they  were  pilgrims  who  entered  this  way 
at  the  Wicket-gate,  and  were  bid  to  call  at  the  house  of  the 
Interpreter,  to  be  more  fully  instructed  in  the  King's  statutes. 
So  they  were  desired  to  walk  in,  and  were  introduced  into  the 
presence  of  the  Interpreter,  a  venerable  old  man,  of  a  grave, 
but  pleasant  countenance,  who  desired  them  to  be  seated,  and 
then  inquired  who  they  were,  and  how  they  had  come  in  at 
the  gate,  and  what  they  had  met  with  by  the  way ;  and  they 
told  him.  Then  he  said  : 

Interpreter.  You  did  well  in  not  exchanging  your  books  with 
Mr.  Plausible.  He  is  an  impostor,  and  an  enemy  to  pilgrims ; 
and  by  good  words  and  fair  speeches  he  deceiveth  the  hearts 
of  the  simple.  He  knows  that  none  are  approved  by  the  Lord 
of  the  way,  but  such  as  love  his  statutes,  and  obey  them.  He 
desires,  therefore,  to  keep  them  ignorant  of  these,  or  to  make 
them  believe  they  are  different  from  what  they  are.  For  this 
purpose  he  wishes  to  deprive  them  of  their  books,  or  destroy 
their  confidence  in  them.  And  if  he  cannot  prevail  upon  them 
to  take  his  mutilated  and  erroneous  copies,  he  often  fills  their 
minds  with  doubts  as  to  the  correctness  of  those  they  have, 
and  greatly  hinders  their  improvement  and  comfort  in  perusing 
them.  As  for  his  pretended  Improved  Version,  it  was  indeed 
made  by  men  of  learning  and  abilities ;  but  they  were  men 
wko  wished  to  degrade  the  character  of  the  Prince  Immanuel, 
and  rob  him  of  his  honors.  They  wished  also  to  misrepresent 
the  character,  and  government,  and  designs  of  the  King,  and 
to  make  it  appear  that  he  would  not  destroy  his  enemies,  and 
burn  up  their  cities  with  unquenchable  fire.  His  other  copies 
are  more  or  less  erroneous,  in  order  to  suit  the  different  incli- 
nations of  those  who  may  be  willing  to  exchange.  That  made 
by  John  the  Itinerant,  does  not  indeed,  like  some  of  them,  de- 
3* 


30  THE  PILGRIM'S  PROGRESS 

grade  the  Prince  Irnmanuel  to  a  mere  fallibl»-,  peccable,  man, 
i.cr  deny  the  existence  of  the  Holy  Comforter,  nor  the  ever- 
lasting punishment  of  the  Kind's  enemies ;  but  if  you  should 
compare  it  with  your  own  copies,  you  would  perceive,  that  it 
is  intended  to  conceal  many  of  the  doctrines  which  your  copies 
teach,  and  to  favor  those  which  he  labored  to  establish  ;  and 
that  it  differs  from  yours  in  so  many  places,  that  its  tendency 
must  be  to  weaken  the  confidence  of  the  feeble-minded  in  any 
copy,  and  make  them  believe  that  there  is  no  dependence  to 
be  placed  on  the  King's  statute-book ;  and  thus  prepare  them 
to  be  carried  about  with  every  wind  of  doctrine,  and  become 
a  prey  to  every  deceiver. 

Ard.  I  confess  that  I  was  too  much  inclined  to  listen  to  Mr. 
Plausible,  and  was  disposed  to  receive  his  books.  But  I  de- 
sire to  be  thankful  that  I  have  escaped  the  danger. 

Th.  I  wish  to  know  what  ground  we  have  to  depend  upon 
the  correctness  of  our  present  copies  of  the  King's  statute- 
book,  that  my  confidence  in  it  may  not  again  be  shaken  ;  for  I 
confess  that  Mr.  Plausible's  discourse  made  some  impression 
upon  my  mind  also. 

In.  As  to  the  correctness  of  the  original  copy,  of  which 
your  copies  are  a  translation,  I  would  observe,  that  the  most 
learned  of  the  King's  servants  have  carefully  compared  all  the 
copies  that  could  be  found  in  the  different  parts  of  the  world, 
and  taken  down  a  statement  of  every  variation,  even  in  the 
manner  of  spelling  the  same  words,  and  published  the  result 
of  their  labors ;  from  which  it  appears  that  the  copies  in  pres- 
ent use  cannot  differ,  in  any  important  particular,  from  those 
which  were  written  by  the  King's  scribes.  And  as  to  the 
translation  which  you  have,  it  was  the  joint  labor  of  forty- 
seven  of  the  most  learned  of  the  King's  servants  that  could 
be  found,  in  a  learned  age,  and  is  the  copy  distributed  by  all 
those  corporations  which  the  King  has  caused  to  be  established 
for  the  wider  circulation  of  his  statute-book,  in  which  corpora- 
tions are  included  the  most  learned  of  the  King's  servants  now 
living.  So  that  you  may  judge  yourselves  whether  there  are 
likely  to  be  any  important  defects  in  it.  ~No ;  whatever  Mr. 
Plausible  may  pretend,  you  may  depend  upon  the*  copy  you 
have,  and  receive  whatever  it  contains,  as  the  pure  word  of  the 
King. 

Th.  I  wish  to  be  informed  also,  how  I  shall  know  what  is 
the  true  sense  of  the  King's  statute-book ;  for  I  find  that  it  is 
interpreted  differently. 

In.  The  most  important  requisite,  in  order  to  arrive  at  the 
true  sense  of  the  King's  statute-book,  is  a  humble,  teachable 
disposition.  The  Prince  Immanuel  hath  said,  "If  any  man 


I\    THE    MNF.TKKNTH    OE\Ti:RV.  31 

will  do  his  will,  lie  shall  know  of  the  doctrine,  whether  it  be 
of  God,  or  whether  I  speak  of  myself."  A  disobedient  heart 
is  the  only  important  difficulty  in  the  way  of  a  right  under- 
standing- of  the  King's  book.  If  you  feel  your  own  ignorance, 
and  are  willing  to  be  taught  by  the  King,  and  to  receive  and 
obey  whatever  he  teaches,  without  murmurings  and  disputings, 
you  will  be  likely  to  find  no  difficulty. 

Th.  But  I  have  heard  it  alleged  that  the  King's  statute- 
book  is  very  dark  and  difficult  to  be  understood ;  and  that  it  is 
n  vain  for  persons  of  common  understanding  to  try  to  know 
what  it  means. 

In.  That  is  the  language  of  those  who  are  too  indolent  to 
search,  or  who  are  disposed  to  disobey.  Remember,  that  it  is 
a  revelation  from  the  King,  not  merely  for  the  use  of  the 
learned,  but  for  those  of  common  understanding  also.  It  is 
an  impeachment  of  his  wisdom  and  goodness  to  suppose  it  is 
not  well  adapted  to  answer  the  purposes  for  which  it  was 
given. 

Th.  By  what  rules  of  interpretation  shall  I  determine  what 
is  the  true  sense  of  any  passage  ? 

In.  By  the  same  rules  that  you  determine  what  is  the  true 
sense  of  any  thing  that  is  said  to  you.  Consider  the  connec- 
tion, and  what  is  the  subject  of  discourse,  and  let  the  words 
be  understood  according  to  their  plainest  and  most  obvious  im- 
port when  used  in  such  a  connection. 

Th.  Are  not  the  same  expressions  used  sometimes  figura- 
tively, and  sometimes  literally  ? 

In.  Yes :  But  the  connection  will  always  decide.  If  they 
'are  used  figuratively,  the  connection  will  make  it  manifest ; 
and  it  will  show  also  what  is  the  meaning  of  the  figure.  If 
the  connection  furnishes  no  reason  why  the  expression  should 
be  understood  figuratively,  it  ought  to  be  understood  literally. 
You  must  not  think  you  may  understand  an  expression  figura- 
tively or  literally  at  your  pleasure.  This  would  destroy  the 
use  of  the  King's  book  altogether,  and  make  every  man's  own 
fancy  his  rule. 

Th.  I  have  heard  it  alleged  also  that  some  universal  terms, 
such  as  all,  every,  forever,  everlasting,  are  sometimes  used  in  a 
limited,  and  sometimes  in  an  unlimited  sense.  How  shall  I 
know  which  sense  to  attach  to  them  ? 

In.  All  words  which  have  an  unlimited  sense,  ought  to  be 
understood  in  that  sense,  unless  there  is  something  hi  the  con- 
nection which  plainly  fixes  a  limitation. 

Th.  How  is  it  then  that  the  advocates  of  error  often  seem 
to  have  so  much  from  the  King's  book  to  support  their 
opinions  ? 


32 

In.  Most  of  the  advocates  of  error  believe  some  truth,  as 
well  as  some  error.  They  can  bring  proof  from  the  King's 
book  to  support  every  truth  they  believe.  And  when  they 
wish  to  oppose  any  truth,  they  usually  state  it  wrong,  so  that 
it  has  the  appearance  of  an  error  ;  and  thus  they  seem  to 
bring  much  against  it  from  the  King's  book.  They  also  wrest 
what  is  contained  in  the  King's  book,  so  as  to  make  it  seem  to 
bear  upon  the  point  in  dispute ;  or  they  try  to  keep  the  point 
in  dispute  out  of  sight,  and  set  up  something  else,  which  is  a 
truth,  instead  of  it  ;  and  having  proved  that,  they  pretend 
they  have  gained  the  point  in  dispute,  when,  in  reality,  they 
have  not  touched  it  at  all.  By  such  arts,  they  often  impose 
upon  the  credulous  and  unthinking. 

Ard.  I  trust  we  shall  be  disposed  to  take  the  King's  book 
for  our  guide,  and  embrace  whatever  it  contains.  I  long  to 
see  the  rare  and  profitable  sights  which  pilgrims  have  formerly 
seen  here. 

So  the  Interpreter  took  the  pilgrims  into  his  significant 
rooms,  and  showed  them  those  things  which  had  been  seen  by 
the  pilgrim  Christian,  and  also  those  which  had  been  seen  by 
Christiana  and  her  company.  After  this  was  done,  and  they 
had  conversed  upon  them  sufficiently,  he  took  them  to  see  cer- 
tain other  things,  which  he  thought  might  be  profitable  to 
them. 

First,  he  took  them  to  the  door  of  a  prison  where,  looking 
through  the  grates,  they  saw  a  man  made  fast  in  irons ;  and 
they  saw  also  that  the  doors  of  the  prison  were  locked  and 
barred  upon  him.  Then  there  came  one  who  looked  through 
the  grates,  and  called  to  the  man,  and  bid  him  come  out,  and 
offered  him  a  great  reward  if  he  would  do  so. 

Then  said  the  man,  why  do  you  mock  me  ?  You  see  I 
cannot  come  out,  for  I  am  fast  bound  in  chains ;  and  the  doors 
of  the  prison  are  also  closed  upon  me.  Alas  !  I  would  gladly 
.come  out  if  I  could. 

Then  said  the  pilgrims,  what  means  this  ? 
In.  This  shows  the  absurd  conduct  of  many  who  teach  that 
the  Prince  Immanuel  died  for  the  elect  only,  and  that  all  men 
are  under  a  natural  inability  to  comply  with  the  invitations  of 
the  Gospel ;  and  yet  address  those  invitations  to  all  indiscrimi- 
nately, and  urge  them  to  comply  ;  when  according  to  their 
own  scheme,  they  cannot  comply  if  they  would. 
But,  follow  me  to  another  apartment. 

So  they  followed  him  to  another  apartment  where  also  there 
was  a  prison,  with  a  man  in  it  as  before.  And  while  they 
looked,  one  came  and  threw  open  the  prison  doors,  and  went 
to  the  prisoner,  knocked  off  his  chains,  and  set  him  on  his  feet, 


IN    THE    NINETEENTH    CENTURY.  33 

so  that  he  walked  about  freely.  He  then  invited  him  to  come 
out,  and  offered  him  great  rewards  if  he  would  comply.  But 
the  man  answered,  I  love  my  prison,  and  cannot  leave  it;  I 
despise  your  rewards,  and  cannot  accept  them.  I  cannot  come 
out. 

Then  said  the  pilgrims,  what  means  this  ? 

In.  This  case  illustrates  the  real  situation  of  the  sinner. 
What  the  Prince  Immanuel  has  done,  has  unbarred  his  prison 
doors,  and  knocked  off  his  chains.  He  can  come  out  if  he 
will.  But  he  will  not.  He  loves  his  prison,  and  is  unwilling 
to  leave  it.  He  despises  the  rewards  which  are  offered,  and 
will  not  accept  them.  He  also  says  he  cannot  come  out ;  but 
it  is  plain,  that  his  cannot  is  only  a  will  not.  His  inability  to 
come  out  is  wholly  a  moral  inability.  It  is  nothing  but  disin- 
clination. 

Then  the  Interpreter  took  them  to  another  place,  and  bid 
them  look  into  two  dark  rooms,  and  tell  which  of  them  was 
clean.  Then  said  the  pilgrims,  we  cannot  tell ;  they  appear  to 
be  both  alike. 

Then  the  Interpreter  called  for  one  to  bring  a  light,  and  bid 
them  look  again,  which  they  did.  And  they  saw  that  one  of 
the  rooms  was  entirely  clean ;  but  the  other  was  exceedingly 
foul ;  loathsome  reptiles  were  crawling  upon  the  floor,  and 
spiders,  bloated  with  poison,  were  creeping  upon  the  walls, 
and  dangling  from  the  ceiling. 

Then  said  the  pilgrims,  what  means  this  ? 

In.  This  illustrates  one  effect  of  the  faithful  preaching  of 
the  Gospel.  Before  the  light  of  truth  comes,  men  may  appear 
to  be  perfectly  alike,  and  seem  to  have  the  same  temper  of 
heart ;  as  the  two  rooms  appeared  to  be  alike,  while  no  light 
shined  into  them.  But  the  light  of  truth  makes  manifest. 
When  the  truths  of  the  Gospel  are  clearly  exhibited,  those 
who  have  a  clean  heart  will  be  made  manifest;  and  those 
whose  hearts  are  foul  as  this  room,  will  be  made  manifest  also. 
And  whereas  the  bringing  in  of  the  light  was  not  what  made 
the  room  foul,  but  it  only  discovered  the  foulness  which  was  in 
it  already  ;  so  the  clear  exhibition  of  the  light  of  truth  is  not 
to  be  found  fault  with,  as  though  it  made  men  so  much  worse, 
as  it  soon  discovers  them  to  be. 

Then  he  took  them  to  another  place  where  was  a  darkroom, 
and  a  man  entering  with  a  light  in  his  hand :  a  thief,  who  was 
there  for  the  purposes  of  plunder,  stepped  towards  him,  and 
endeavored  to  strike  the  light  out  of  his  hand.  But  when  he 
had  made  several  attempts  to  do  that,  without  success,  he 
began  to  strike  at  the  man  who  bore  it,  that  he  might  knock 
him  down  if  he  could. 


34 

Then  said  the  pilgrims,  what  means  this  ? 

In.  This  illustrates  another  effect  of  the  faithful  preaching 
of  the  Gospel.  When  the  light  of  truth  is  brought  in,  and  be- 
gins to  discover  the  true  character  of  the  wicked,  as  they  love 
darkness  rather  than  light,  because  their  deeds  are  evil,  they 
hate  the  light  and  try  to  extinguish  it.  They  deny  the  truth 
and  try  to  make  others  disbelieve  it.  But  when  these  attempts 
do  not  succeed,  and  they  cannot  extinguish  the  light,  nor  con- 
ceal themselves  from  it,  their  enmity  is  roused  against  him 
who  bears  it,  and  they  try  to  get  him  out  of  the  way,  that  the 
light  may  no  longer  shine,  to  disturb  them  in  the  execution  of 
their  designs. 

Then  he  took  them  to  another  place  where  was  one  playing 
upon  a  musical  instrument,  to  a  room  full  of  people.  But  they 
saw  that  the  people  paid  very  little  attention  to  the  music, 
being  busily  engaged  in  conversing  with  each  other,  or  in 
taking  notice  of  each  other's  dress,  or  in  exhibiting  their  own ; 
and  some  of  them  seemed  to  be  very  drowsy  and  almost  asleep. 
Then  the  Interpreter  bid  the  pilgrims  ask  the  people  how  they 
liked  the  music,  and  they  all  answered  that  they  liked  it  ex- 
ceedingly ;  they  thought  it  was  very  fine  indeed ;  they  had 
never  heard  better.  So  the  pilgrims  kept  looking,  and  soon 
after,  the  whole  company  seemed  to  be  all  attention  to  the 
music  ;  every  one  was  awake,  every  noise  was  hushed,  every 
eye  was  fixed,  and  every  ear  was  open. 

Then  the  Interpreter  bid  the  pilgrims  again  ask  the  people 
how  they  liked  the  music ;  and  now  they  answered  different 
ways. 

Some  declared  they  had  never  heard  it  before,  but  liked  it 
well.  Some  said  they  had  before  only  heard  a  few  notes  at  a 
time,  and  they  liked  it  now  better  than  ever. 

But  many  of  them  exclaimed  against  it,  as  the  worst  they 
had  ever  heard.  The  instrument  they  said  was  out  of  tune, 
and  made  dreadful  discord  ;  and  the  performer  discovered  a 
strange  want  of  taste.  They  thought  he  had  altered  unac- 
countably for  the  worse,  (though  the  pilgrims  had  perceived 
no  alteration ;)  and  some  said  if  he  did  not  soon  mend  his 
hand,  they  would  hear  him  no  longer. 

Then  said  the  pilgrims,  what  means  this  ? 

In.  This  illustrates  another  effect  of  the  faithful  preaching 
of  the  Gospel.  When  a  preacher,  who  has  the  character  of 
preaching  well,  comes  to  a  congregation  who  are  in  a  stupid 
state,  having  their  minds  occupied  with  worldly  pleasure  and 
amusements,  they  are  ready  enough  to  think  he  preaches  well, 
and  to  join  in  extolling  his  performances,  though  they  had  not 
in  reality  heard  them  so  as  to  be  qualified  to  form  any  judg- 


IN    THE    NINETEENTH    CENTURY.  35 

merit.  But  afterwards,  when  their  attention  is  excited,  and 
they  hear  so  as  to  understand  what  Jie  preaches,  those  who 
really  love  the  Gospel,  like  it  better  than  before  ;  and  some, 
who  have  never  heard  with  serious  attention  and  self-applica- 
tion, having  now  the  truth  set  home  to  their  consciences  and 
their  hearts,  and  feeling  its  sanctifying  power,  are  well  pleased. 
But  those  who  really  hate  the  truth,  are  now  greatly  dis- 
pleased ;  and  remembering  that  they  had  before  expressed 
their  approbation,  they  think  the  change  is  in  the  preacher, 
though  in  reality  he  preaches  the  same  truths ;  and  many  of 
them  are  now  so  much  provoked,  that  they  declare  they  will 
not  hear  such  things  any  longer,  though  they  are  the  very 
same  things  they  joined  in  commending  a  little  while  before. 


CHAPTER  V. 

THEN  the  Interpreter  took  the  pilgrims  out  into  a  field,  where 
they  saw  a  man  carefully  ploughing,  and  preparing  it  to  cast 
in  the  seed.  Then  he  bid  the  pilgrims  ask  the  man  why  he 
did  so ;  and  the  man  answered,  that  he  carefully  prepared  his 
ground,  and  sowed  his  seed,  because  he  believed  that  all 
things  take  place  according  to  an  immutable  decree  ;  and  that 
this  decree  establishes  a  firm  connection  between  the  means 
and  the  end ;  and  that  if  it  was  decreed  that  he  should  reap  a 
harvest,  it  was  equally  decreed  that  he  should  plough  his  field, 
and  sow  his  seed.  He  Avas  therefore  using  the  appointed 
means,  in  order  to  secure  the  desired  end. 

Then  the  Interpreter  took  them  to  an  adjoining  field,  which 
was  untilled,  and  growing  up  with  weeds,  while  the  owner 
was  sitting  idle,  with  his  hands  folded,  and  looking  at  his 
ground,  to  see  what  would  take  place.  So  the  Interpreter  bid 
the  pilgrims  ask  him  why  he  did  so  differently  from  his  neigh- 
bor ;  and  he  answered,  that  he  did  not,  like  him,  believe  that 
events  take  place  according  to  any  fixed  and  established  order, 
and  consequently,  that  he  thought  he  should  be  just  as  likely 
to  reap  a  harvest,  if  he  did  nothing  to  his  field,  as  if  he  should 
cultivate  it  with  ever  so  much  diligence  ;  and  not  wishing  to 
bestow  his  labor  for  nought,  he  was  taking  his  ease,  and  wait- 
ing to  see  what  his  ground  would  produce. 

Then  said  Thoughtful,  I  think  I  understand  the  meaning  of 
these  things.  But  the  men  act  contrary  to  what  is  frequently 


36  THE  PILGRIM'S  PROGRESS 

represented  as  the  natural  effect  of  their  belief.  The  belief 
that  every  thing  takes  place  according  to  a  fixed  decree  is  often 
thought  to  be  adapted  to  discourage  men  from  using  means, 
instead  of  being  an  encouragement. 

Interpreter.  That  is  often  said,  indeed  ;  but  it  must  be  said 
without  much  reflection.  These  men  act  in  exact  consistency 
with  their  belief.  The  first  believes  that  all  tilings  take  place  in  a 
regular  order,  which  is  established  by  an  immutable  decree. 
He  believes  that  this  decree  establishes  a  firm  connection  be- 
tween the  means  and  the  end.  And  this  belief  prompts  him  to 
use  means  in  order  to  attain  the  end  ;  for  he  knows  that  if  the 
means  fail,  the  end  will  also  fail.  While  the  other  man  does 
not  believe  the  doctrine  of  decrees  at  all.  He  does  not  believe 
that  there  is  any  established  order  of  events ;  and,  consequent- 
ly, he  feels  no  inducement  to  use  means ;  for  he  thinks  every 
event  is  matter  of  chance,  and  that  he  is  as  likely  to  attain  the 
end  in  one  way  as  in  another ;  without  means,  as  with  them. 
It  is  certain,  whatever  may  be  pretended,  that  men  never  do 
use  any  means  to  attain  an  end,  any  farther  than  they  suppose 
there  is  some  established  connection  between  the  means  and 
the  end ;  that  is,  they  never  use  means  any  farther  than  they 
believe  in  the  doctrine  of  decrees.  Some,  indeed,  who  wish  to 
keep  God  out  of  their  sight,  call  this  a  law  of  nature  ;  but  that 
is  only  another  name  for  the  fixed  decree  of  the  Author  of 
nature.  And  here  we  see  the  self-contradiction  of  those  who 
say,  if  it  is  decreed  they  shall  be  saved,  they  shall  be,  whethei 
they  use  the  means  of  salvation  or  not ;  or  if  it  is  decreed  they 
shall  be  lost,  they  shall  be,  let  them  do  what  they  will.  Ei- 
ther they  do  not  believe  the  doctrine  of  decrees,  or  they  love 
sin,  and  are  determined  to  live  in  it.  If  they  believed  the 
means  and  the  end  were  connected  together  by  an  immutable 
decree,  and  had  a  sincere  desire  to  secure  the  salvation  of  then 
souls,  they  would  be  disposed  to  use  the  means  of  salvation 
with  all  diligence.  They  would  expect  that  "  whatsoever  a 
man  soweth,  that  shall  he  also  reap." 

Then  he  took  them  to  another  place,  where  a  judge  was 
seated  upon  his  tribunal,  and  several  prisoners  were  standing 
before  him,  who  had  been  engaged  in  rebellion  against  their 
lawful  government ;  and  on  due  trial  had  been  convicted  of 
their  crimes,  and  were  now  about  to  receive  their  sentence. 
The  judge  spoke  to  them  on  the  blessings  of  good  government, 
and  pointed  out  the  enormity  of  their  offence,  in  endeavoring 
to  destroy  it  and  introduce  anarchy  and  confusion.  He  point- 
ed out  the  wisdom  and  equity  of  the  law,  which  doomed  them 
to  confinement  for  life  in  the  public  prison.  He  showed  how 
reasonable  it  was  that  those  who  had  endeavored  to  sacrifice 


IN    THE    NINETEENTH    CENTURY.  37 

the  interests  of  a  whole  community,  to  the  gratification  of 
their  own  wicked  passions,  should  now  have  their  own  interests 
given  up  in  order  to  secure  those  of  the  community.  He 
pointed  out,  for  the  warning  of  others,  the  misery  they  had 
thus  brought  upon  themselves  ;  and  in  a  most  feeling  manner, 
pronounced  upon  them  the  sentence  of  the  law.  He  then  de- 
livered them  into  the  custody  of  the  officers  whose  business  it 
was  to  put  the  sentence  in  execution,  charging  them,  at  the 
same  time,  to  inflict  no  more  upon  them  than  the  law  demand- 
ed. Then  I  saw,  that  all  the  spectators  were  deeply  moved, 
and  with  one  voice  acknowledged  the  justice  and  humanity  of 
the  judge,  and  the  propriety  of  the  sentence  which  had  been 
pronounced.  And  even  the  prisoners  themselves  had  nothing 
to  say  against  it,  but  acknowledged  both  his  justice  and  his 
goodness. 

Then  said  the  Interpreter  to  the  pilgrims :  Take  notice  of 
these  things,  and  settle  them  deeply  in  your  minds. 

Pilgrims.  We  do  so.     But  what  is  the  explanation  ? 

In.  Did  you  notice  the  appearance  of  the  judge  ? 

Pit.   We  did. 

In.  Did  he  appear  hard,  or  cruel,  or  malignant  ? 

Pil.  Not  at  all.  He  appeared  compassionate  and  merciful, 
though  strictly  just. 

In.  Did  he  seem  to  have  any  regard  for  the  good  of  the 
criminals  whom  he  condemned  ? 

Pil.  He  did  seem  to  have  the  tenderest  regard  for  them, 
and  was  much  moved  when  he  pronounced  the  sentence. 

In.  If  he  had  any  regard  for  their  good,  why  did  he  not 
acquit  them  ? 

Pil.  He  said  that  the  public  good  required  their  condemna- 
tion ;  and  it  was  right  that  their  private  interest  should  be 
given  up  in  order  to  secure  the  interests  of  the  community, 
which  they  had  endeavored  to  destroy. 

In.  Just  so.  The  judge  acted  a  perfectly  disinterested  part. 
He  valued  the  happiness  of  the  criminals  according  to  its  real 
worth ;  but  he  valued  the  good  of  the  community  more,  be- 
cause it  is  worth  more.  And  so  he  gave  up  a  less  good,  to  se- 
cure a  greater  good,  which  was  doing  right.  And  the  crimi- 
nals themselves  felt  constrained  to  acknowledge  both  his  jus- 
tice and  his  goodness.  This  case  then  illustrates  the  conduct 
of  our  Lord  the  King,  in  the  treatment  of  his  incorrigible  ene- 
mies. He  does  not  pronounce  the  sentence  of  the  law  upon 
them,  and  doom  them  to  perpetual  confinement  in  his  Dublic 
prison,  because  he  has  any  pleasure  in  their  sufferings.  He  is 
full  of  compassion,  and  of  great  mercy.  "  He  doth  not  <  fflict 
willingly,  nor  grieve  the  children  of  men.  He  has  no  pleasure 


38 

in  the  death  of  the  wicked."  He  values  their  happiness  ac- 
cording to  its  real  worth,  but  he  values  the  public  good  more 
than  the  happiness  of  those  individuals,  because  it  is  worth 
more.  And  so,  to  secure  the  public  good,  he  gives  up  the 
private  good  of  those  individuals,  and  dooms  them  to  suffer  the 
punishment  which  their  crimes  deserve.  And  when  he  shall 
do  this,  in  the  presence  of  the  whole  assembled  universe,  they 
will  all  be  convinced  that  he  is  just  and  good,  in  so  doing. 
Even  his  enemies  will  have  nothing  to  say  against  it ;  but  every 
mouth  will  be  stopped. 

Then  he  took  them  to  another  place,  where  he  showed  them 
a  vast  crowd  of  people,  of  a  most  wretched  appearance, 
clothed  in  rags,  and  starving  with  hunger.  Near  them  stood 
a  large  storehouse,  abundantly  furnished  with  provisions  and 
clothing  for  them  all.  And  several  servants  of  the  owner  of 
the  storehouse  were  employed  in  going  round  among  the 
miserable  crowd,  and  inviting  them  to  come  to  the  storehouse 
and  receive  a  supply  for  all  their  wants,  "  without  money  and 
without  price."  But  the  pilgrims  beheld,  that  when  invited, 
they  "all  with  one  consent  began  to  make  excuse."  So  the 
servants  returned,  and  told  their  lord  that  they  could  not  per- 
suade any  to  come.  Then  their  lord  said,  They  deserve  indeed 
to  perish  with  hunger ;  but  yet,  I  will  not  have  all  this  pro- 
vision made,  and  fail  in  my  benevolent  purposes.  Go  again, 
and  invite  them.  So  the  servants  went  again,  and  repeated 
their  invitations,  and  added  many  entreaties ;  but  still  without 
success,  till  at  length  their  lord  sent  an  invisible  agent  who 
had  power  over  the  heart,  \vith  directions  to  go  to  certain  in- 
dividuals of  his  selection,  and  make  them  "  willing  in  the  day 
of  his  power."  So  when  he  touched  their  hearts,  they  com- 
plied with  the  invitations  addressed  to  them,  and  came  to  the 
storehouse,  and  received  freely  whatsoever  they  needed.  But 
the  rest  still  continued  to  refuse  ;  and  some  of  them  treated 
the  servants  who  invited  them  very  ill,  and  loaded  them  with 
every  kind  of  obloquy  and  reproach. 

Then  said  the  Interpreter,  Have  you  considered  these  things  ? 
Why  do  these  miserable  creatures  perish  with  hunger  ? 

Th.  There  appears  to  be  enough  in  the  storehouse  for  them 
all,  so  that  those  who  perish,  do  not  perish  for  want  of  pro- 
vision made  for  them. 

In.  !N"o,  they  perish  through  their  own  fault.  They  will 
have  no  one  to  blame  but  themselves. 

Th.  But  will  not  the  provision  be  wasted  ?  Why  was  pro- 
vision made  for  them  all  ?  Did  not  their  lord  know  that  none 
would  accept  it  but  such  as  his  invisible  agent  made  willing  ?  ' 

In.  Yes ;  their  lord  knew  it.     But  the  provision  will  not  be' 


IN    THE    NINETEENTH    CENTURY.  39 

wasted. — Their  lord  does  nothing  in  vain.  And  if  it  answered 
no  other  purpose,  it  was  necessary  that  provision  should  be 
made  sufficient  for  the  whole,  in  order  that  all  might  be  sin- 
cerely invited  to  come ;  and  that  they  might  know  that  the 
offer  was  sincerely  made,  so  that  they  might  be  fully  convinced 
that  they  could  blame  no  one  but  themselves.  And  besides, 
this  provision  is  of  a  peculiar  nature.  As  the  brazen  serpent 
lost  none  of  its  efficacy  to  cure  the  bitten  Israelites  after  any 
number  had  looked  upon  it,  so  this  provision  suffers  no  dimi- 
nution by  the  number  of  those  who  partake  of  it,  but  always 
continues  in  the  same  abundance,  after  thousands  and  millions 
have  been  supplied.  Just  as  much  was  necessary  to  be  made 
for  those  who  are  supplied ;  and  no  more  would  have  been 
necessary  for  the  supply  of  all. 

Th.  But  will  not  some  of  them  complain  of  their  lord  for 
not  making  all  willing  when  he  had  the  power  to  do  it  ? 

In.  They  may  complain,  for  they  are  very  unreasonable 
creatures ;  and  are  seeking  occasion  to  complain  of  their  lord. 
But  who  will  think  they  have  any  reason  to  complain,  when 
they  have  their  own  choice,  and  might  come  if  they  would  ? 
What  reasonable  man  will  ever  complain  of  another  for  giving 
him  that  which  he  chooses  for  himself? 

Th.  Please  to  explain  this  to  us  more  fully. 

In.  Those  miserable  objects  which  you  saw,  are  rebels 
against  their  rightful  lord  and  sovereign,  and  by  their  own 
wicked  and  foolish  conduct,  have  brought  themselves  into  their 
present  wretched  state.  They  are  starving  with  hunger,  and 
clothed  in  rags ;  and  they  must  perish  soon  if  they  are  not 
relieved.  Their  lord,  as  you  see,  in  the  greatness  of  his  com- 
passion, has  made  abundant  provision  for  them  all,  and  offers 
it  to  them  freely,  on  the  easy  condition  of  their  accepting  it  as 
a  free  gift  to  the  ill-delerving.  But  they  will  not  accept  it. 
They  hale  their  lord,  and  choose  rather  to  perish,  than  to  be 
indebted  to  him  for  any  favor.  Such  are  the  rebels  against 
our  Lord  the  King.  Such  were  we  all  by  nature,  being  "  chil- 
dren of  wrath  even  as  others."  The  Prince  Immanuel  has,  by 
his  death,  made  abundant  provision  for  the  whole  world ;  and 
in  consequence  of  this  provision,  his  servants  are  sent  forth  to 
invite  all  to  come.  All  might  come  if  they  would.  But  so 
great  is  the  perverseness  of  their  hearts,  that  they  will  not 
come  to  him  that  they  might  have  life.  And  now,  he  might 
justly  leave  them  all  to  perish  in  their  sin  and  folly.  But  he 
has  graciously  determined  that  they  shall  not  all  perish.  He 
has  determined  to  leave  some  of  them  to  perish,  for  the  glory 
of  his  justiro,  and  to  make  others  the  monuments  of  his  grace. 
,And  he  sends  forth  the  Holy  Comforter  to  change  their  hearts 


40  THE  PILGRIM'S  PROGRESS 

and  make  them  willing.  As  soon  as  lie  touches  their  hearts, 
by  his  invisible,  but  almighty  agency,  they  luvome  willing,  and 
freely  and  voluntarily  accept  the  offered  mercy,  while  the  rest 
perish  in  their  sins,  and  receive  according  to  the  just  demerit 
of  their  crimes.  But  you  see  that  though  there  is  abundant 
provision  of  food  and  clothing  in  the  storehouse,  it  does  no 
good  to  any  till  they  come  and  receive  it.  They  must  come 
and  accept  it  as  a  free  gift.  This  is  the  condition  which  they 
must  perform,  or  die.  This  shows  the  difference  between  the 
work  of  atonement,  and  the  work  of  redemption.  The  atone- 
ment consisted  in  making  the  provision.  Redemption  consists 
in  making  them  partakers  of  that  provision.  The  atonement 
is  sufficient  for  all,  but  it  is  only  applied  to  a  part.  The 
atonement  has  been  styled  a  cover  for  sin.  The  garments 
laid  up  in  the  storehouse  may  be  styled  a  cover  for  the  naked- 
ness of  those  wretched  creatures ;  but  they  do  not  actually 
become  a  cover  of  their  nakedness,  till  they  put  them  on. 

Then  he  took  them  again  to  a  prison,  and  looking  into  it, 
they  saw  a  number  of  criminals  who  had  been  tried  and  found 
guilty  of  certain  crimes.  They  were  condemned  already,  and 
the  wrath  of  their  king  abode  upon  them.  And  as  they 
looked,  they  saw  the  king's  officers  come  to  the  prison,  with 
a  free  and  full  pardon  for  a  part  of  them,  and  a  warrant  for 
the  execution  of  the  sentence  of  the  law  upon  the  rest.  So  a 
part  of  them  were  set  at  liberty,  and  the  rest  were  led  away 
to  suffer  the  sentence  of  the  law. 

Then  said  the  pilgrims,  What  means  this  ? 

In.  You  see  here  an  illustration  of  the  sovereignty  of  our 
Lord  the  King.  As  these  men  were  all  justly  condemned  for 
their  crimes,  so  all  his  rebellious  subjects  are  condemned 
already.  But  as  the  end  of  punishment,  in  every  good  gov- 
ernment, is  not  the  gratification  of  malignant  feeling,  but  the 
promotion  of  the  public  good,  and  the  sentence  of  the  law  is 
executed  only  where  the  public  good  requires  it ;  and  when  the 
public  good  will  admit  of  it,  mercy  is  exercised  in  the  pardon 
of  offenders ;  so  our  Lord  the  King  will  promote  the  honor  of 
his  name,  and  the  highest  interests  of  his  holy  kingdom,  by 
extending  pardoning  mercy  to  some,  and  executing  the  penalty 
of  his  law  upon  others,  exactly  as  the  public  good  requires. 
But,  as  you  saw,  that  all  these  criminals  were  guilty  and  justly 
condemned,  and  their  king  having  determined  to  show  mercy 
to  a  part  of  them,  made  his  own  selection  of  the  objects  of  his 
mercy ;  so  our  Lord  the  King  chooses  out  of  those  who  are  in 
the  like  condemnation  whom  he  will  have  the  objects  of  his 
mercy,  and  whom  he  will  make  the  monuments  of  his  justice. 
Mercy  is  his  own  prerogative ;  and  he  has  a  right  to  bestow  it 


I\  THE  NIXETEEXTII  CENTURY.  41 

when  and  where  he  pleases.  And  this  sovereignty  of  his  is  an 
amiable  and  benevolent  sovereignty  ;  not  being  exercised  capri- 
ciously, but  according  to  the  dictates  of  infinite  wisdom  and 
goodness. 

Then  said  the  Interpreter,  I  will  show  you  a  little  more.  So 
he  took  them  to  another  place,  and  they  saw  a  wounded  man 
supported  by  several  attendants,  and  the  surgeons  examining 
his  wound.  They  saw  also  the  man  who  had  wounded  him  in 
the  hands  of  the.  officers  of  justice,  who  were  about  to  lead 
him  away  to  his  trial.  Then  said  the  surgeons,  we  have  ex- 
amined the  wound  ;  and  we  find  that  the  wounded  man  had, 
in  his  vital  parts,  a  disease  which  would  soon  have  destroyed 
his  life,  had  it  not  been  opened.  But  this  wound  has  opened 
the  part,  and  will  probably  save  his  life.  Then  they  followed 
the  man  who  had  inflicted  the  wound  to  the  court  of  justice, 
and  he  was  put  upon  his  defence.  He  said  he  had  indeed  in- 
flicted the  wound  wi,fh  the  intention  of  killing  the  other  ;  but 
since  it  appeared  from  the  report  of  the  surgeons  that  he  had 
saved  his  life,  he  claimed  not  only  an  acquittal  from  the  charge 
laid  against  him,  but  the  reward  promised  to  such  as  save  the 
life  of  another.  But  the  court  decided  that  he  must  be  judged 
according  to  his  intentions  ;  and  since  these  were  criminal,  he 
must  suffer  the  punishment  which  the  law  annexed  to  his  offence. 

Then  said  the  pilgrims,  What  means  this  ? 

In.  This  shows  the  folly  of  those  who  teach  that  utility 
constitutes  virtue.  The  man  who  wounded  his  fellow,  had 
murder  in  his  heart.  By  the  hand  of  Providence,  however, 
his  weapon  was  so  directed  that  he  saved  the  life  he  intended 
to  destroy.  He  really  accomplished  good,  while  he  intended 
evil.  But  the  court  justly  decided,  that  though  he  had  not 
accomplished  the  evil  he  intended,  he  was  still  criminal,  and 
must  be  punished  accordingly.  Judas,  also,  who  betrayed  his 
master,  and  those  who  condemned  and  crucified  him,  really 
accomplished  good,  while  they  intended  evil.  They  accom- 
plished the  wise  and  benevolent  purpose  of  our  Lord  the  King, 
thus  to  provide  an  atonement  for  the  sins  of  the  world,  for 
which  we  all  have  occasion  to  rejoice  and  give  thanks  to  the 
King  and  to  the  Prince  Immanuel,  who  consented  thus  to  die. 
But  these  wicked  men  intended  evil,  and  were  justly  con- 
demned for  it ;  and  some  of  them,  at  least,  if  not  all,  felt  and 
acknowledged  it,  and  condemned  themselves.  And  so  it  is  in 
all  cases.  While  wicked  men  intend  evil  by  what  they  do,  our 
Lord  and  King  intends  and  accomplishes  good  by  it  all.  So  that, 
while  we  blame  and  condemn  them  for  their  wicked  design  in 
what  they  da,  we  have  occasion  to  bless  and  praise  our  Lord 
the  King  for  the  good  which  he  designs  and  thus  accomplishes. 


42  THE  PILGRIM'S  PROGRESS 


CHAPTEK   VI. 

THEN  said  the  Interpreter,  I  will  show  you  one  thing  more. 
So  he  took  them  to  a  prison,  and  showed  them  a  prisoner  who 
had  been  sentenced  to  solitary  confinement  at  hard  labor  for  a 
certain  time,  which  was  specified  in  the  law,  which  time  had 
now  expired.  And  as  the  keeper  of  the  prison  came  to  the  door, 
the  prisoner  called  to  him,  and  said,  My  time  is  out — I  have 
suffered  all  the  punishment  which  the  law  required — I  demand 
my  discharge.  So  the  keeper  unlocked  the'  door,  and  set  him 
at  liberty. 

Then  said  the  pilgrims,  What  means  this  ? 

Interpreter.  Do  you  understand  the  ground  on  which  this 
man  was  discharged  ?  Was  it  on  the  ground  of  justice,  or  on 
the  ground  of  mercy  ? 

Thoughtful.  I  think  I  understand  it.  It  was  on  the  ground 
that  he  had  suffered  all  the  punishment  which  the  law  re- 
quired. He  was  discharged  on  the  ground  of  justice :  I  see 
no  mercy  in  the  case. 

In.  Did  he  ask  his  discharge  of  the  keeper  as  a  favor,  or 
thank  the  keeper  for  granting  it  ? 

Th.  No  ;  he  demanded  it  as  his  right ;  he  gave  no  thanks. 

In.  Could  the  keeper  have  retained  him  any  longer,  without 
being  guilty  of  injustice  ? 

Th.  No ;  for  having  suffered  all  that  the  law  required,  if 
the  keeper  had  retained  him  longer,  it  would  have  been  the 
same  as  punishing  one  who  had  committed  no  offence. 

In.  The  infliction  of  suffering  upon  one  who  has  committed 
no  offence,  would  not  be  a  true  and  proper  punishment.  It 
would  be  an  act  of  oppression,  however,  to  have  detained  the 
prisoner  any  longer,  against  his  will.  But  did  the  keeper  say 
any  thing  about  pardon  ? 

Th.  No ;  there  was  no  pardon  in  the  case. 

In.  No,  there  was  not.  Pardon,  or  forgiveness,  is  the  re- 
mission of  a  punishment  which  the  law  has  denounced.  But 
where  that  punishment  is  fully  inflicted,  there  is  nothing  remit- 
ted ;  and  of  course  there  is  no  pardon  or  forgiveness  in  the 
case. 

Th.  What  is  the  application  of  this  ? 

In.  It  shows  the  absurdity  of  what  some  teach  ;  that  men 
suffer  all  the  punishment  their  sins  deserve,  either  before  or 
after  death ;  and  yet  are  pardoned,  forgiven,  or  made  the  sub- 


IN    THE    NINETEENTH    CENTURY.  43 

jects  of  mercy.  If  any  suffer  the  whole  of  the  punishment 
which  the  law  denounces  for  their  sins,  they  are  not  saved  by 
Christ,  they  are  not  subjects  of  mercy  —  they  have  nothing 
forgiven  them  —  they  are  not  treated  with  grace  —  they  have  no 
occasion  to  ask  for  their  discharge  as  a  favor  —  they  may  de- 
mand it  as  their  right  —  their  discharge  is  an  act  of  justice  — 
they  have  no  thanks  to  give  for  it. 

This  transaction  also  shows  the  absurdity  of  what  some 
teach  ;  that  the  sins  of  men  were  punished  in  the  person  of 
Christ,  and  yet  are  forgiven.  The  same  sin  cannot  be  both 
fully  punished  and  freely  pardoned  or  forgiven.  Forgiveness 
is  the  remission  of  that  punishment  which  might  justly  be  in- 
flicted. But  a  crime  cannot  be  justly  punished  twice  over. 
Therefore,  if  the  sins  of  men  had  been  punished  in  the  person 
of  Christ,  they  could  not  be  justly  punished  again  in  them  ; 
and  consequently,  they  must  be  discharged  on  the  ground  of 
justice.  They  might  be  under  great  obligations  to  him  for  suf- 
fering their  punishment  for  them,  and  to  the  Father  for  giving 
his  Son  to  do  this  ;  but  they  could  be  under  no  obligations  to 
him  for  their  discharge  itself,  after  this  was  done.  Their  dis- 
charge could  not  be  an  act  of  grace  —  it  could  not  be  a  par- 
don —  it  could  not  with  propriety  be  asked  as  a  favor,  but 
challenged  as  a  right  —  and  no  thanks  need  be  rendered  for 
merely  granting  what  is  justly  due. 

Th.  If  the  death  of  Christ  was  not  a  punishment  of  the 
sins  of  men,  how  does  it  have  any  efficacy  in  procuring  their 


In.  It  is  an  expedient  devised  by  infinite  wisdom  to  answer 
the  end  of  punishment,  without  the  actual  infliction  of  that 
punishment,  so  that  mercy  may  be  exercised  in  remitting  that 
punishment  by  a  true  and  proper  forgiveness. 

Th.  How  does  it  answer  that  end  ? 

In.  When  Christ  voluntarily  submitted  to  die  on  the  cross 
for  sinners,  he  thereby  magnified  the  law  and  made  it  honora- 
ble ;  inasmuch  as  his  death  shows  the  evil  of  sin,  and  how 
God  feels  toward  it,  in  as  clear  a  light,  (considering  the  dig- 
nity of  his  person,)  as  the  execution  of  the  penalty  of  the  law 
upon  the  sinner  could  have  shown  it.  It  thus  answers  the 
end  of  punishment,  and  opens  a  door  of  mercy  to  a  perishing 
world. 

Then  I  perceived  that  the  Interpreter  bid  the  pilgrims  re- 
member the  things  they  had  seen  and  heard.  So  he  gave 
them  refreshments,  and  lodged  them  all  night  ;  and  in  the 
morning,  he  questioned  them  in  many  words,  out  of  the  King's 
book,  and  further  instructed  them  in  his  statutes,  that  they 
might  know  their  Master's  will,  and  do  it,  and  be  found  faith- 


44 


THE 


ful  unto  the  end.  So  he  dismissed  them  to  go  on  their  way, 
after  having  given  them  a  caution  to  beware  of  the  arts  of 
three  siste.rs.  Hypocrisy,  Carnal  Policy,  and  Heresy,  uith 
whom  lie  told  them  they  would  be  likely  to  meet  in  some  part 
of  their  journey.  So  they  o-ave  him  many  thanks  for  his  in- 
structions and  counsels,  and  departed. 

Now  I  perceived  that  they  had  not  gone  far  from  the  Inter- 
preter's house,  before  they  saw  a  stile  over  the  wall,  on  the 
right  hand,  on  which  was  inscribed,  "THE  HYPOCRITE'S  HOPE." 
And  while  they  stood  looking,  behold  three  men  came  along 
to  that  stile,  and  came  over  the  wall  by  it  into  the  King's 
highway,  of  whom  Thoughtful  and  Ardent  had  some  knowl- 
edge in  the  City  of  Destruction,  and  whose  names  were  Feel- 
well,  Love-self,  and  No-Law.  Then  Feel-well  came  forward 
to  shake  them  by  the  hand,  and  said : 

Feel-well.  How  do  you  do,  neighbors  ?  You  are  going  on 
pilgrimage,  I  see.  And  so  am  I.  I  rejoice  to  meet  you.  The 
pilgrim's  life  is  a  happy  one.  I  know  it  is.  I  wish  the  whole 
world  would  only  try  it. 

Thoughtful.  1  believe  that  pilgrims  have  their  comforts  and 
their  sorrows ;  and  both  peculiar  to  themselves. 

F.  W.  That  they  have  their  comforts,  I  know.  But  that  is 
too  cold  a  word  ;  they  have  their  joys.  But  that  pilgrims 
should  have  any  sorrows,  I  do  not  understand.  If  they  dox  it 
must  be  because  they  have  so  little  faith. 

Th.  I  am  sensible  that  if  I  had  more  faith  in  God,  more 
true  confidence  in  him,  and  were  more  willing  to  be  at  his  en- 
tire disposal,  I  should  have  less  trouble  of  mind.  But  when  I 
have  the  clearest  views  of  God,  I  have  also  the  clearest  dis- 
covery of  my  own  vileness  ;  and  that  fills  me  with  the  deepest 
sorrow  for  my  sins.  I  loathe  and  abhor  myself,  and  grieve 
that  I  have  dishonored  my  Lord  and  King. 

F.  W.  I  perceive  that  you  do  not  understand  me.  I  mean 
by  faith,  the  belief  that  my  sins  are  pardoned,  and  that  /  shall 
be  received  at  the  gate  of  the  Celestial  City.  I  know  this,  by 
my  own  feelings.  And  therefore  I  am  full  of  joy. 

Th.  You  seem  to  be  very  confident  that  you  shall  be  re- 
ceived at  the  Celestial  gate.  But  I  am  afraid  you  will  be  dis- 
appointed ;  for  I  perceive  you  did  not  come  in  by  the  door, 
but  climbed  up  some  other  way.  You  have  come  over  the 
stile  of  the  hypocrite's  hope  ;  and'  I  apprehend  your  end  will 
be  according  to  your  beginning. 

F.  W.  If  we  are  in  the  way,  we  are  in  it ;  and  it  matters  not 
how  we  came  in.  I  therefore  cordially  embrace  you  as  a 
brother  pilgrim,  though  you  feel  so  uncharitable  towards  me. 
But  I  doubt  not  that  the  way  we  came  is  as  good,  if  not  bet- 


IN    THE    NINETEENTH    CENTURY.  45 

tor  than  yours.  I  am  certain  it  was  much  more  agreeable. 
For,  though  we  heard  Evangelist  as  well  as  you,  we  did  not 
like  his  preaching,  and  we  could  not  bear  his  directions.  And 
if  we  had  heard  no  other,  we  should  never  have  been  persuaded 
to  set  out  on  pilgrimage.  But  we  chose  to  hear  every  one  that 
we  could.  I  liked  Dr.  Smoothman  pretty  well ;  but  he. had 
not  zeal  enough.  I  did  not  like  Dr.  Soothing,  because  he 
would  have  me  wait  the  King's  time,  and  I  was  for  doing 
something  at  once.  I  did  not  like  Mr.  Save-all,  because  he 
would  have  us  all  stay  in  the  city  till  it  was  burned,  arid  then 

?o  by  a  short  way  to  the  Celestial  country,  in  a  chariot  of  fire, 
did  not  like  the  mode  of  conveyance.  But  I  disliked  Evan- 
gelist more  than  all  the  rest ;  and  I  have  no  doubt  that  he 
hinders  more  from  going  on  pilgrimage,  than  even  Mr.  Save- 
all  himself.  But  I  liked  the  man  they  nicknamed  Mr.  Blind- 
guide,  but  whose  true  name  he  told  me,  is  Guide-to-the-Blind. 
He  pleased  me  exactly.  He  told  me  of  this  way  into  t/ie  way, 
by  which  we  have  come.  And  he  furnished  us  with  a  con- 
ductor called  Repentance,  who  accompanied  us  as  long  as  we 
had  need  of  him,  even  to  the  house  of  Mr.  Self-Confidence,  in 
the  village  of  Peace-in-believing,  which  we  entered  by  the  gate 
of  Experience,  and  where  we  lodged  one  night,  and  saw  glo- 
rious things.  From  that  place  to  this  stile,  over  which  we 
have  come,  the  way  has  been  smooth  and  pleasant. 

Here  Ardent  sighed  deeply,  and  shook  his  head.  Then 
Feel-well  said  to  him  : 

F.  W.  What  is  the  matter,  brother  Ardent  ? 

Ard.  I  remember  Mr.  Blind-guide,  to  my  sorrow.  I  dis- 
liked Evangelist's  instructions  at  first,  as  you  did,  and  went  to 
Mr.  Blind-guide  for  directions.  He  sent  me,  as  he  did  you,  to 
the  village  of  False-peace,  where  I  abode  with  Mr.  Self-confi- 
dence a  considerable  time,  and  having  returned  to  our  city,  I 
was  well  nigh  lost  forever. 

F.  W.  Aye,  true,  indeed.  You  fell  away  :  you  turned  back. 
Had  you  only  kept  on  as  I  have,  all  had  been  well.  Hold  on, 
and  hold  out,  is  my  maxim ;  and  that  I  am  determined  to  do, 
till  I  reach  the  Celestial  City,  and  shout  hosannas  to  the  King 
of  Glory. 

Love-self.  If  I  only  get  through  at  last,  I  shall  be  satisfied  ; 
though  I  confess  I  have  not  always  the  same  confidence  of  it 
that  brother  Feel-well  has.  I  have  my  doubts  occasionally, 
which  make  me  very  unhappy  while  they  last.  But  I  feel 
better  since  I  have  got  over  this  stile,  and  find  myself  safe  in 
the  King's  highway. 

No-law.  I  have  no  doubts,  and  never  have  had,  since  we 
got  to  the  village  of  Peace-in-believing.  It  was  there  revealed 


46  THE  PILGRIM'S  PROGRESS 

to  me  in  a  dream,  the  night  we  lodged  with  Mr.  Self-confi- 
dence, that  the  Prince  Immanuel  had  taken  all  my  sins,  and 
given  me  all  his  righteousness.  If  I  step  occasionally  out  of 
the  way,  it  never  troubles  me  any,  since  I  know  that  the 
Prince  Immanuel  bore  the  punishment  of  it  all. 

By  this  time,  I  perceived  that  the  company  drew  near  to  the 
cross,  and  had  a  view  of  Him  who  bled  thereon.  And  I 
thought  they  all  appeared  to  be  more  or  less  moved  at  the 
sight,  but  expressed  their  feelings  in  different  ways.  Feel- 
well  jumped  up  and  down,  and  clapped  his  hands,  and  shouted 
aloud.  Love-self  sat  down  and  contemplated  the  sight  with  a 
cheerful  countenance.  No-law  stood  and  looked  attentively, 
but  without  much  emotion.  Ardent  wept  aloud ;  and 
Thoughtful  stood  apart,  looking  intently  at  the  cross,  with  a 
countenance  of  deep  solemnity,  while  a  few  tears  trickled  down 
his  cheeks. 

Oh,  (said  Feel-well,)  how  can  I  express  my  joy  at  this 
sight !  It  fills  my  soul  with  ecstasy.  I  see  here  the  assurance 
of  my  acceptance  at  the  Celestial  gate.  There  hangs  the  man 
who  died  for  me.  How  can  I  help  loving  him  for  his  great 
love  to  me?  Let  those  hold  their  peace  who  cannot  feel.  I 
want  a  religion  that  I  can  fed.  And  I  thank  the  King  that  I 
do  feel  his  love  shed  abroad  in  my  heart.  Glory  to  the  King ! 
Glory  to  the  Prince  who  died  for  me  !  Glory  !  Glory  ! 

Now,  (said  Love- self,)  I  see  my  title  clear.  I  see  my  sins 
removed.  He  bore  them  all  for  me.  By  his  obedience  to  the 
law  in  my  room,  I  am  justified  and  accepted.  I  will  doubt  no 
more. 

Here,  (said  No-law,)  I  see  how  unnecessary  are  good  works. 
The  finished  righteousness  of  the  Prince  Immanuel  does  not 
need  any  additions  of  ours.  I  read  that  he  justifies  the  un- 
godly ;  and  I  come  to  be  justified  as  ungodly.  I  make  no  pre- 
tences to  any  righteousness  of  my  own. 

I  see  here,  (said  Ardent,)  the  effect  of  my  sins.  They 
pierced  the  hands  and  feet  of  the  Prince  of  Life.  They  inflict- 
ed those  cruel  wounds  which  seem  to  bleed  afresh,  as  I  look 
upon  them.  In  view  of  this  scene,  how  vile  and  hateful  my 
sins  appear !  Oh  that  my  head  were  waters,  and  mine  eyes 
fountains  of  tears,  that  I  might  weep  day  and  night  for  my 
base  ingratitude.  How  vile  I  am !  How  loathsome  I  appear 
to  myself ! 

Here,  (said  Thoughtful,)  appears  the  great  evil  of  sin.  It 
occasioned  the  death  of  the  King  of  Glory.  Here  I  see  the 
great  love  of  God  to  a  sinful  world,  in  giving  his  only  begot- 
ten Son  to  die  for  them.  Here  I  see  the  infinite  condescension 
of  the  Prince  Immanuel,  who,  though  he  was  rich,  yet  for  our 


IN    THE    NINETEENTH    CENTURY.  47 

sakes  became  poor,  that  we,  through  his  poverty,  might  be 
rich.  Here  I  see  God's  regard  for  his  law,  the  honor  of  which 
was  maintained  at  such  an  expense.  From  this  scene,  we  may 
draw  motives  for  a  holy  life  ;  for  how  shall  we,  who  are  dead 
to  sin,  by  the  cross,  live  any  longer  therein? 


CHAPTER  VII. 

WHILE  the  pilgrims  were  thus  engaged  in  their  meditations, 
near  the  cross,  and  giving  vent  to  their  various  feelings,  I  ob- 
served a  man  come  up  to  them,  in  the  habit  which  Evangelist 
wore,  whose  name  was  Self-conceit,  and  with  a  countenance 
which  expressed  some  pity,  and  much  contempt,  he  began  : 

Self-conceit.  Unhappy,  deluded  men !  What  do  you  mean 
by  looking  at  that  cross  with  so  much  emotion  ?  You  seem 
to  be  full  of  wild  ecstasy,  rapture,  and  enthusiasm. 

Ardent.  I  cannot  but  weep,  when  I  look  at  that  cross,  and 
think  of  him  who  died  upon  it,  to  make  atonement  for  sin,  by 
the  shedding  of  his  blood. 

S.  C.  I  pity  your  ignorance.  You  are  not  acquainted  with 
the  works  of  that  great  and  excellent  philosopher,  the  very 
learned  and  worthy  Doctor  Priestley,  or  you  would  not  enter- 
tain the  absurd  and  vulgar  idea,  that  the  death  of  that  man 
made  any  atonement  for  sin.  He  says,  "  Christ  being  a  man, 
who  suffered  and  died  in  the  best  of  causes,  there  is  nothing 
so  very  different  in  the  occasion  and  manner  of  his  death,  from 
that  of  others  who  suffered  and  died  after  him,  in  the  same 
cause  of  Christianity,  but  that  their  sufferings  and  death  may 
be  considered  in  the  same  light  with  his."  The  death  of  Paul, 
or  any  other  martyr,  might  as  well  be  considered  as  making 
atonement  for  .sin.  But  I  want  no  atonement.  My  good  moral 
life  is  all  my  dependence. 

Ard.  But  does  not  Paul  speak  of  Christ  as  him  "  in  whom 
we  have  redemption,  through  his  blood,  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace  ?" 

S.  C.  Paul  indeed  says  it ;  but  the  same  great  philosopher 
has  told  us  that  Paul  often  reasons  inconclusively.  No  doubt 
Paul  said  what  he  thought;  but  he  was  in  the  same  mistake 
that  you  are. 

Th.  But  tliis  goes  to  deny  the  divine  authority  of  the 
Scriptures. 


48  THE 

S.  C.  Yes ;  the  same  excellent  and  worthy  Doctor  says  to 
one  of  his  correspondents,  "  Neither  I,  nor  I  presume  yourself, 
believe  implicitly  every  tiling  that  is  advanced  by  any  writer 
in  the  Old  or  New  Testament.  I  believe  all  the  writers  to 
have  been  men,  and  consequently  fallible,  and  liable  to  mistake." 
"  That  the  books  of  Scripture  were  written  by  particular  di- 
vine inspiration,  is  a  notion  destitute  of  all  proof,  and  that  has 
done  great  injury  to  the  evidence  of  Christianity." 

Th.  If  you  reject  the  doctrine  of  atonement,  and  deny  the 
inspiration  of  the  Scriptures,  I  see  not  why  you  are  not  a 
Deist,  and  consider  him  who  died  on  the  cross,  not  as  the 
Lord  from  heaven,  but  a  vile  impostor. 

S.  C.  No ;  I  am  not  a  Deist :  I  am  a  Unitarian  Christian ; 
that  is,  a  liberal,  enlightened,  and  rational  Christian.  I  vene- 
rate him  who  died  on  the  cross,  as  a  good  man,  but  as  nothing 
more  than  a  man,  who  had  no  existence  till  he  was  born  of 
Mary.  The  difference  between  us  and  Deists,  however,  is  not 
great.  The  same  worthy  and  learned  philosopher,  in  speaking 
of  a  man  who  had  been  thought  a  Deist,  says  :  "  He  is  gener- 
ally considered  as  an  unbeliever.  If  so,  however,  he  cannot 
be  far  from  us,  and  I  hope  in  the  way  to  be  not  only  almost, 
but  altogether  what  we  are."  And  my  very  worthy  friend, 
the  enlightened  and  liberal  Mr.  Cogan,  says,  "  The  sincere  and 
conscientious  Deist  cannot  be  far  from  the  kingdom  of  heaven ;" 
in  which  sentiment  I  cordially  concur. 

Th.  But  if  Christ  was  a  good  man,  he  would  tell  the  truth  ; 
and  he  speaks  of  himself  as  having  come  down  from  heaven, 
and  says,  (John  0 :  62,)  "  What  and  if  ye  shall  see  the  Son  of 
Man  ascend  up  where  he  was  before  ?" 

S.  C.  I  know  not  what  to  do  with  this  passage,  but  to  deny 
that  Christ  ever  uttered  it.  My  great  master,  the  aforesaid 
acute  and  learned  philosopher,  did  not  know  what  to  do  with 
it.  He  confesses,  that,  "  though  not  satisfied  with  any  inter- 
pretation of  this  extraordinary  passage,  yet  rather  than  believe 
our  Saviour  to  have  existed  in  any  other  state  before  the  crea- 
tion of  the  world,  or  to  have  left  some  state  of  great  dignity 
and  happiness  when  he  came  hither,  he  would  have  recourse 
to  the  old  and  exploded  Socinian  idea,  of  Christ's  actual  ascent 
into  heaven,  or  of  his  imagining  that  he  had  been  carried  up 
thither  in  a  vision ;  which,  like  that  of  St.  Paul,  he  had  not 
been  able  to  distinguish  from  a  reality  ;  nay,  lie  would  not 
build  an  article  of  faith  of  such  magnitude  on  the  correctness 
of  John's  recollections  and  representation  of  our  Lord's  lan- 
guage ;  and  so  strange  and  incredible  does  the  hypothesis  of  a 
pre-existent  state  appear,  that  sooner  than  admit  it,  he  would 
suppose  the  whole  verse  to  be  an  interpolation,  or  that  the 


IN    THE    NINETEENTH    CENTURY.  49 

old  Apostle  dictated  one  thing,  and  his  amanuensis  wrote 
another." 

Ard.  I  cannot  bear  to  hear  my  Lord  and  Saviour  thus  de- 
graded. You  suppose  him,  who  knew  all  things,  not  to  be 
able  to  tell  whether  he  was  in  heaven  or  upon  earth. 

S.  C,  He  might  be  a  very  good  man,  and  yet  be  ignorant 
of  many  things.  That  truly  great  and  good  man,  the  very 
learned  and  worthy  Mr.  Belsham,  says,  "  The  Unitarian  doc- 
trine is,  that  Jesus  of  Nazareth  was  a  man,  constituted  in  all 
respects  like  other  men,  subject  to  the  same  infirmities,  the 
same  ignorance,  prejudices,  and  frailties."  And  to  give  one 
instance,  I  would  observe,  that  he  no  doubt  really  thought, 
that  many  in  his  day  were  possessed  with  devils ;  but  my 
great  master,  Doctor  Priestley,  has  shown  that  this  Avas  a  vulgar 
error  of  the  Jews,  and  that  there  are  no  such  beings  as  devils, 
those  people  being  only  deranged  in  their  intellects. 

Th.  Did  Mr.  Belsham  think,  then,  that  Christ  was  a  sinner? 
If  he  was  "a  man  in  alt  respects  like  other  men,"  that  seems 
to  be  a  necessary  conclusion. 

S.  (7.  We  are  not  fond  of  using  such  harsh  language ;  we 
prefer  softer  terms.  We  call  many  things  infirmities  and  frail- 
ties, which  others  call  sins.  We  do  not  like  to  be  so  impolite 
as  to  call  any  man  a  sinner,  unless  he  is  grossly  vicious.  We 
entertain  a  very  favorable  opinion  of  the  goodness  of  human 
nature.  And  Mr.  Belsham  thinks,  that  "  with  few,  if  any  ex- 
ceptions, there  is  a  very  great  preponderance  of  good  in  every 
individual." 

Ard.  I  know  too  much  of  my  own  heart  to  believe  that.  I 
•know  that  in  my  natural  state,  "Every  imagination  of  the 
thoughts  of  my  heart  was  only  evil  continually."  And  hence 
I  feel  the  need  of  "  the  washing  of  regeneration,"  and  of  clean- 
sing by  the  blood  of  Christ.  And  whatever  you  may  say,  I 
am  resolved  to  follow  the  example  of  the  Scripture  saints  in 
praising  and  adoring  my  Lord  and  Saviour.  "  Unto  him  that 
loved  us,  and  washed  us  from  our  sins  hi*  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  God,  and  his  Father: 
To  him  be  glory  and  dominion,  forever  and  ever.  Amen." 

S.  O.  I  must  conclude  of  you,  as  the  very  worthy,,  enlight- 
ened, and  liberal  Mr.  Lindsey  does  of  those  like  you  :  "  There 
is  no  reasoning  with  such  persons  :  they  are  to  be  pitied,  and 
considered  as  being  under  a  delusion  of  mind."  The  great 
and  excellent  Mr.  Belsham  says,  "  Jesus  is  indeed  now  alive. 
But  as  we  are  totally  ignorant  of  the  place  where  he  resides, 
and  of  the  occupations  in  which  he  is  engaged,  there  can  be 
no  proper  foundation  for  religious  addresses  to  him,  nor  of  yrat 


50 

ititde  for  favors  now  received,  nor  yet  of  confidence  in  his  future 
interposition  in  our  behalf." 

So  the  man  left  them,  and  went  on  in  the  road  of  the  pil- 
grims ;  and  they  soon  after  walked  on  also,  discoursing  to- 
gether. 

Th.  That  Self-conceit  must  be  ignorant  of  his  own  heart,  to 
think  he  can  depend  upon  his  good  moral  life,  and  has  no  need 
of  any  atonement  for  his  sins.  I  could  never  think  of  accept- 
ing Paul  or  Moses  as  my  Saviour. 

Ard.  I  feel  that  I  need  an  Almighty  Saviour  ;  and  that  it 
would  be  only  insulting  my  misery  to  bid  me  trust  in  a  crea- 
ture. Those  who  have  any  proper  sense  of  the  sinfulness  of 
their  hearts,  cannot  be  led  aAvay  by  this  man. 

F.  W.  I  am  not  disposed  to  embrace  his  sentiments  respect- 
ing the  atonement ;  for  I  know  that  Jesus  died  for  my  sins, 
and  that  I  have  received  pardon  through  his  blood. 

Love-self.  I  can  never  admit  that  Christ  is  a  mere  creature  ; 
for  if  he  had  been,  his  obedience  could  never  be  set  down  to 
my  account.  He  must  have  been  required  to  obey  for  him- 
self. 

No-law.  And  if  he  had  been  a  man  "  in  all  respects  like 
other  men,"  his  death  must  have  been  a  punishment  for  his 
own  sins  ;  and  so  my  sins  could  not  have  been  all  punished  in 
him,  which  is  my  only  hope. 

Tit.  I  do  not  see  how  the  obedience  of  Christ  to  the  moral 
law  can  ever  be  set  down  to  our  account.  If  he  had  failed  of 
being  perfectly  conformed  to  that  law,  on  his  own  account,  it 
would  have  been  a  sin  in  him.  He  was  tried  by  the  tempter 
in  the  wilderness  ;  and  if  he  had  complied  with  his  tempta- 
tions, he  would  have  been  a  transgressor,  and  utterly  unfit  to 
make  atonement  for  the  sins  of  the  world.  His  obedience  to 
the  moral  law  was  perfect,  but  no  more  than  perfect.  It  was 
necessary  to  qualify  him  to  make  atonement,  but  did  not  con- 
stitute any  part  of  the  atonement  itself  ;  for  it  is  written,  "  It 
is  the  blood  that  rnaketh  an  atonement  for  the  soul." 

N.  L.  Is  it  not  written  also,  that  "  by  the  obedience  of 
one  shall  many  be  made  righteous  ?" 

Th.  .Yes.  But  that  is  not  what  is  commonly  called  his 
active  obedience ;  that  is,  his  conformity  to  the  moral  law: 
but  it  was  what  is  called  his  passive  obedience — his  obedience 
to  the  command  of  the  Father  in  laying  down  his  life.  Ho 
says,  "  No  man  taketh  it  from  me,  but  I  lay  it  down  of  myself; 
1  have  power  to  lay  it  down,  and  I  have  power  to  take  it  again. 
This  commandment  have  I  received  of  my  Father."  It  is  by 
his  obedience  to  this  commandment,  that  is,  it  is  by  means  of 
his  laying  down  hi.s  life,  and  pouring  out  his  precious  blood 


IN    THE    NINETEENTH    CENTURY.  51 

on  the  cross,  that  many  are  pardoned,  or  justified  from  their 
sins.  But  his  active  obedience,  or  conformity  to  the  moral 
law,  was  necessary  for  himself,  to  qualify  him  to  make  atone- 
ment by  his  blood,  as  a  lamb  without  blemish  and  without  spot. 

j\r.  L.  I  cannot  agree  with  you.  You  seem  to  talk  like  a 
legalist.  You  would  divide  the  work  of  your  salvation  with 
Christ.  And  while  he  bore  the  punishment  of  your  sins,  you 
would  obey  for  yourself.  You  seem  to  be  opposed  to  salva- 
tion by  grace. 

Tfi.  I  am  not  conscious  of  feeling  any  opposition  to  salva- 
tion by  grace  alone.  I  believe  that  the  salvation  of  a  sinner  is 
all  of  grace,  from  beginning  to  end.  If  it  is  not,  I  am  sure 
there  can  be  no  hope  for  me.  But  you  will  perhaps  be  more 
confirmed  in  your  opinion,  when  I  add,  that  I  do  not  consider 
the  sufferings  of  Christ  as  a  true  and  proper  punishment  for 
the  sins  of  men. 

F.  W.  Why,  brother,  how  you  talk  !  You  are  more  of  an 
Armiriian  than  I  am.  Brother  No-law  calls  me  a  legalist,  be- 
cause I  am  for  works.  But  I  believe  that  Christ  bore  the  pun- 
ishment of  my  sins.  Oh,  I  know  he  did ;  and  I  bless  him 
for  it. 

Th.  I  think  that  the  punishment  which  the  law  threatened 
to  sin  is  eternal  death.  And  Christ  did  not  suffer  eternal 
death  :  he  arose  again  on  the  third  day. 

L.  S.  How  then  can  a  sinner  be  exempted  from  the  pun- 
ishment of  his  sins?  If  they  are  not  fully  punished  in  his 
surety,  they  must  be  fully  punished  in  himself. 

Th.  They  must  be  fully  punished  in  himself,  or  they  must 
be  freely  forgiven  for  Christ's  sake.  If  they  are  punished, 
either  in  himself  or  in  another,  (if  that  were  possible,)  there  is 
no  room  for  forgiveness.  When  a  punishment  has  been  fully 
inflicted,  no  more  is  due.  But  where  no  punishment  is  due, 
there  is  none  to  be  remitted.  The  way  of  salvation  by  him 
who  died  on  the  cross,  is  a  way  of  forgiveness.  It  is  written, 
"  Through  this  man  is  preached  unto  you  the  forgiveness  of 
sins."  This  forgiveness  is  granted  freely  to  all  that  are  will- 
ing to  accept  it  as  a  free  gift  to  the  ill-deserving.  Thus,  I 
think,  justification  is  an  act  of  grace  :  as  well  as  every  other 
step  in  the  sinner's  salvation. 

F.  W.  Grace!  Yes:  salvation  is  all  of  grace.  But  it  is  free 
grace  ;  that  is,  free  for  all,  nothing  more  being  done  for  one 
than  there  is  for  another. 

Th.  It  is  free  grace,  indeed.  But  it  is  free,  because  be- 
stowed freely  upon  the  ill-deserving.  Pardon  is  indeed  offered 
freely  to  all  ;  but  all  reject  it,  and  if  nothing  more  was  done 
for  them,  none  would  ever  accept  it. 


52  THE  PILGRIM'S  PROGRESS 

F.  W.  Oh  yes.  Nothing  more  was  done  for  me  than  there 
is  for  every  other  man :  but  1  worked  for  it,  and  got  it. 

N.  L.  You  are  both  too  legal.  You  hold  to  works.  I 
am  for  grace,  without  works/ 

By  this  time,  I  perceived  that  they  had  arrived  at  the  place 
where  Christian  saw  Simple,  Sloth,  and  Presumption  asleep  by 
the  road-side,  and  who  had  been  hanged  for  their  crimes,  when 
Christiana  and  her  company  passed  by.  And  here  they  found, 
on  the  left  side  of  the  road,  a  considerable  village,  named  Care- 
less, inhabited  by  the  posterity  of  those  men,  who  walked  in 
the  steps  of  their  fathers.  And  as  they  passed  along,  a  man 
came  out  to  meet  them  whose  name  was  Puff,  and  invited  them 
to  turn  aside  and  rest  themselves  a  little.  And  then,  said  he, 
you  may  have  an  opportunity  to  hear  a  sermon  from  our  min- 
ister, the  most  popular  preacher  in  all  these  parts,  Mr.  Self- 
conceit,  a  very  worthy  and  excellent  man,  I  assure  you,  and 
the  most  agreeable  preacher  I  ever  heard. 

Ard.  I  have  some  knowledge  of  him  already,  and  I  do  not 
wish  to  hear  him. 

Puff.  You  never  heard  him  preach,  I  suppose  ;  for  if  you 
had,  you  must  admire  him,  and  wish  to  hear  him  again. 

Ard.  No,  I  never  heard  him  preach ;  but  I  heard  him  con- 
verse in  such  a  manner  as  I  wish  never  to  hear  another. 

Puff.  You  must  have  provoked  him  to  engage  in  contro- 
versy, I  conclude.  But  he  never  introduces  any  controversy 
into  his  preaching.  He  dwells  exclusively  on  "  those  great 
truths  and  precepts,  about  which  there  is  little  contention." 
He  never  introduces  any  of  those  unintelligible  doctrines  about 
which  Christians  have  so  often  disputed.  He  thinks  it  would 
"  perplex,  and  needlessly  perplex,  a  common  congregation, 
consisting  of  persons  of  all  ages,  capacities,  degrees  of  im- 
provement, and  conditions  in  society."  All  the  inhabitants  of 
our  village  "  will  testify  how  little  he  has  sought  to  influence 
them  on  the  topics  of  dispute  among  Christians,  how  little  he 
has  labored  to  make  them  partisans,  how  constantly  he  has 
besought  them  to  look  with  candor  on  other  denominations, 
and  to  delight  in  all  the  marks  which  others  exhibit  of  piety 
and  goodness."  He  "professes  to  accord  with  that  Apostle 
who  has  taught  us  that  charity  is  greater  than  faith  and  hope  ; 
more  excellent  than  the  tongue  of  angels,  and  the  understand- 
ing of  all  mysteries."  And  as  a  proof  of  his  excellence  as  a 
minister,  I  could  mention  "  the  singular  prosperity  he  has  en- 
joyed. Perhaps  in  no  part  of  the  world  is  the  condition  of 
ministers  more  favored  than  his.  Whilst  he  receives  nothing 
of  a  superstitious  homage,  or  a  blind  submission,  he  finds  him- 
self respected  by  all  classes  of  society,  and,  I  may  say,  distin- 


IN    THE    NINETEENTH    CENTURY.  53 

guished  by  the  eminent,  the  enlightened,  and  the  good."  "  In 
our  society  there  are  no  divisions,  no  jealousies,  no  parties  to 
disturb  us."  He  often  appeals  to  us,  from  those  who  wish  to 
slander  liim :  saying,  "  Brethren,  you  know  me,  for  I  live 
among  you  ;  I  visit  you  in  your  families ;  I  speak  to  you  from 
the  pulpit;  I  repair  to  you  in  your  sorrows  ;  and  I  sit,  too,  at 
the  table  of  your  festivity."  And  we  ;ill  agree  that  we  have 
no  fault  to  find  with  him,  for  he  is  exactly  one  of  us  in  all 
respects. 

F.  W.  I  did  not,  indeed,  like  all  his  conversation,  when  we 
saw  him  ;  but  I  think  I  should  like  his  preaching,  if  it  answers 
your  description.  I  feel  inclined  to  stop  and  hear  him. 

L.  S.  And  so  do  I.  But  your  church,  I  see,  is  some  dis- 
tance out  of  our  way.  I  should  like  to  hear  him,  for  once, 
extremely.  But  the  day  is  far  spent,  and  I  should  like  to 
reach  the  house  Beautiful  to-night ;  for  I  hear  that  there  is 
good  entertainment  for  pilgrims  there.  And  I  am  afraid  we 
shall  not  get  there  if  we  stop.  I  do  not  like  to  go  so  far  out 
of  our  way. 

Pa/,  that  need  be  no  objection.  You  will  find  good 
entertainment  in  our  village,  at  the  house  of  Mr.  Smooth,  or 
at  the  house  of  Mr.  Indifference.  They  are  the  deacons  of  our 
church,  and  entertain  pilgrims  at  free  cost. 

N.  L.  I  shall  certainly  stop.  I  do  not  mind  going  a  little 
out  of  the  way,  or  staying  all  night.  I  would  not  miss  the  op- 
portunity of  hearing  such  a  popular  preacher,  if  I  had  to  stay 
even  longer. 

Th.  I  cannot  consent  to  stop,  nor  to  turn  aside  out  of  our 
way.  And  besides,  I  have  no  desire  to  hear  such  preaching 
as  has  been  described.  And  from  the  conversation  we  had 
with  Mr.  Self-conceit  at  the  cross,  it  is  plain,  that  he  is  an  ad- 
vocate of  error,  whom  we  are  forbidden  to  hear. 

F.  W.  You  are  too  uncharitable,  brother.  I  did  not  like 
all  he  said  to  us ;  but  I  will  not  condemn  any  man,  because  he 
differs  from  me  in  some  things.  We  cannot  all  think  alike,  any 
more  than  we  can  all  look  alike. 

N.  L.  Brother  Feel-well  has  spoken  my  mind  exactly.  For 
though  I  differ  from  him  in  many  things,  yet  we  have  come  all 
the  way  together,  without  any  unpleasant  feelings  between  us. 

F.  W.  Yes  ;  though  I  differ  from  you  all,  in  some  things 
of  minor  importance,  yet  I  have  perfect  charity  for  you  all. 
And  I  can  bear  testimony  that  brother  Love-self,  and  brother 
Xo-law,  and  I,  have  come  all  the  way  from  home,  with  the 
greatest  harmony  of  feeling.  Pilgrims  may  feel  alike,  if  they 
cannot  think  alike  ;  and  there  ought  to  be  union  among  them  all. 

L.  S.  Yes ;  that  is  right.  I  am  for  union  too.  And 
o  * 


54  THE  PILGRIM'S  PROGRESS 

though  I  do  not  enjoy  myself  quite  so  well  as  brother  Feel- 
well,  and  have  more  trouble  than  brother  No-law  ;  yet  I  be- 
lieve we  feel  very  much  alike  in  the  main,  and  agree  in  the  es- 
sentials of  our  experience. 

Pujf.  I  am  sure,  then,  you  will  be  pleased  to  hear  our  min- 
ister. He  preaches  universal  charity,  and  teaches  unbounded 
liberality  towards  all  denominations. 

Th.  I  beg  leave  to  read  a  sentence  or  two  from  my  book, 
which  appears  to  me  to  decide  the  question  of  duty.  It  is 
written,  "  Take  heed  what  ye  hear. — Cease,  my  son,  to  hear 
the  instruction  which  causeth  to  err  from  the  words  of  knowl- 
edge.— I  beseech  you,  brethren,  mark  them  which  cause  di- 
visions and  offences,  contrary  to  the  doctrine  which  ye  have 
learned;  and  avoid  them. — If  there  come  any  unto1  you,  and 
bring  not  this  doctrine,  receive  him  not  into  your  house,  neither 
bid  him  God  speed  ;  for  he  that  biddeth  him  God  speed  is 
partaker  of  his  evil  deeds."  From  what  this  man  said  to  us, 
at  the  cross,  it  is  plain,  that  he  does  not  bring  the  doctrine  of 
Christ,  but  preaches  another  Gospel  than  that  which  is  con- 
tained in  the  King's  statute  book. 

Ard.  I  am  satisfied  that  we  ought  not  to  hear  this  man. 
And  I  have  no  inclination,  for  he  would  rob  me  of  my  Saviour, 
and  destroy  the  foundation  of  my  hope. 

F.  W.  You  must  do  as  you  think  best.  I  do  not  understand 
those  passages  of  your  book  as  you  do.  I  depend  more  upon 
my  own  feelings,  than  upon  the  interpretation  of  such  dark 
and  difficult  passages.  My  feelings  are  in  favor  of  hearing  him 
this  time  ;  and  I  know  by  them  that  it  is  right  for  me  to 
do  so. 

So  Feel-well,  Love-self,  and  No-law,  turned  aside  with  Mr. 
Putf,  and  Thoughtful  and  Ardent  went  on  their  way.  Then 
said  Ardent  to  his  companion  : 

Ard.  I  thought  it  evidently  wrong  to  hear  this  man,  because 
he  denied  the  divinity  of  our  Lord,  and  rejected  the  authority 
of  the  King's  statute  book.  But  I  had  not  thought  of  its  be- 
ing wrong  to  hear  others  whose  errors  are  less  flagrant.  The 
passages  you  read,  however,  seem  to  go  further  than  I  had 
supposed,  and  prohibit  hearing  those  who  propagate  any  error. 

Th.  Every  error  must  be  hurtful  in  a  degree :  and  one  er- 
ror naturally  leads  to  another.  It  is  no  doubt  wrong  to  hear 
those  who  propagate  any  error  which  is  subversive  of  the  Gos- 
pel ;  any  fundamental  error.  And  there  must  be  some  dan- 
ger in  hearing  any  error  whatever. 

Ard.  How  shall  we  know  where  to  draw  the  line  ?  For  I 
suppose  that  many  preach  error  mixed  with  truth,  some  more 
and  some  less. 


IN    THE    NINETEENTH    CENTURY.  55 

Th.  I  am  not  prepared  to  answer  that  question.  I  should 
like  to  be  better  informed  on  that  point.  But  so  much  I  think 
is  plain,  that  any  error  which  represents  the  Gospel  system  to 
be  essentially  different  from  what  it  is  in  doctrines,  experience, 
or  duties,  must  be  a  radical  and  fundamental  error.  And  that 
those  who  propagate  any  such  error  ought  not  to  receive  any 
countenance  or  encouragement.  And  I  think  it  plain,  from  the 
passages  I  read,  that  if  we  do  give  countenance  and  encourage- 
ment to  such,  we  become  partakers  of  their  evil  deeds. 

Ard.  I  think  I  can  see  a  reason  why  those  who  are  not  es- 
tablished in  the  faith  would  be  likely  to  receive  injury  from 
hearing  error,  but  I  do  not  see  why  those  who  are  well  estab- 
lished, might  not  hear  it  sometimes  with  advantage  to  them- 
selves. It  is  well  to  know  what  can  be  said  on  both  sides  of  a 
controverted  point. 

Th.  There  are  other  ways  for  us  to  promote  our  own  im- 
provement, without  taking  any  methods  which  the  King  has 
forbidden.  But  if  it  were  not  dangerous  listening  to  dec?,  ivers, 
the  King's  book  would  not  have  given  so  many  cautions  on 
that  point.  We  may  have  too  high  an  opinion  of  our  own 
knowledge  and  stability,  and  be  led  out  of  the  way,  before  we 
are  aware  of  the  danger.  But  if  you  and  I  were  in  no  danger 
ourselves,  we  might,  by  our  example,  do  great  injury  to  oth- 
ers. If  the  young,  the  weak,  and  the  ignorant,  were  to  see 
those  whom  they  esteem  wiser  and  better  than  themselves, 
going  to  hear  an  advocate  of  error,  they  would  be  likely  to 
think  they  might  do  so  too.  And  thus,  if  we  should  receive 
no  injury  to  ourselves,  we  might  be  the  occasion  of  ruining 
'others.  I  think  it  safest,  therefore,  to  obey  the  precepts 
given,  and  shun  every  appearance  of  evil,  and  every  occasion 
of  evil  to  ourselves  or  others.  And  I  think  it  a  good  rule  that 
where  any  action  is  of  doubtful  propriety,  we  should  abstain 
from  it.  He  that  is  disposed  to  approach  frequently  to  the  ex- 
treme limits,  between  right  and  wrong,  will  be  in  danger  of 
overstepping  those  limits,  especially  where  those  limits  are  not 
clearly  defined.  And  he  that  allows  himself  to  go  as  far  to- 
wards the  wrong  as  he  can  with  safety,  ^ivcs  us  occasion  to 
suspect  that  he  would  like  to  go  further  if  he  dared ;  and  to 
fear  that  he  will,  at  some  time,  acquire  the  courage  to  do  so 


50  THE  PILGRIM'S  PROGRESS 


CHAPTER   VIII. 

THEN  I  saw  in  my  dream,  that  the  pilgrims,  Thoughtful  and 
Ardent,  ascended  the  hill  Difficulty ;  and  after  refreshing 
themselves  a  few  moments  at  the  arbor  where  the  pilgrim 
Christian  had  formerly  rested,  they  proceeded  towards  the  top 
of  the  hill,  intending  to  lodge  that  night  at  the  house  Beauti- 
ful, that  they  might  enjoy  the  conversation  of  the  venerable 
matrons,  Piety,  Prudence,  and  Charity,  who  dwell  there. 

But  the  hill  was  so  steep,  and  the  path  so  difficult,  that  they 
were  now  greatly  fatigued,  and  longing  for  a  place  of  rest, 
when  they  espied  before  them  a  large  mansion,  at  a  little  dis- 
tance from  the  way,  on  the  left  hand,  built  with  great  magnifi- 
cence, on  which  they  perceived,  as  they  drew  nearer,  inscribed 
in  large  letters,  The  house  Beautiful,  for  the  entertainment  of 
Pilgrims.  So  they  approached,  and  a  man  came  out  to  meet 
them,  with  the  name  Watchful  inscribed  on  his  forehead,  and 
invited  them  to  enter.  Upon  which  Thoughtful  asked : 

Is  this  the  same  house  Beautiful,  at  which  the  pilgrim  Chris- 
tian was  entertained  ? 

No,  said  the  man.  That  house  had  become  antiquated,  and 
very  much  gone  to  decay  ;  and  my  mistresses  have  caused  this 
new  one  to  be  built,  as  you  see,  in  the  modern  style. 

We  saw  no  lions  by  the  way-side,  said  Thoughtful. 

No,  said  the  man.  My  mistresses  discovered  that  they 
frightened  many  pilgrims  of  very  hopeful  dispositions,  and  de- 
terred them  from  coming  to  our  house ;  and  being  desirous  to 
entertain  as  many  as  possible,  they  caused  the  lions  to  be  re- 
moved. 

But  I  understood,  said  Thoughtful,  that  "  they  were  placed 
there  for  the  trial  of  faith  where  it  is,  and  for  the  discovery  of 
those  that  have  none;"  and  that  they  never  hurt  any  who 
kept  in  the  middle  of  the  path. 

At  this  the  porter  smiled,  and  said,  I  perceive  that  you  are 
not  yet  acquainted  with  the  numerous  improvements  of  modern 
times.  But  come  in.  My  mistresses  are  anxious  to  receive  all 
that  are  willing  to  come. 

Then  said  Ardent  to  his  companion,  Let  us  accept  the  invi- 
tation which  is  so  kindly  offered  us.  I  see  no  reason  why  we 
should  hesitate.  If  this  is  not  the  same  house  at  which  Chris- 
tian lodged,  I  doubt  not  we  shall  find  entertainment  equally 
good. 


IN    THE    NINETEENTH    CENTURY.  57 

So  saying,  he  took  his  companion  by  the  arm,  and  they  en- 
tered the  porch. 

But  here  Thoughtful  made  a  pause,  and  began  to  tell  of 
what  parentage  they  came,  and  how  they  had  entered  the  way 
at  the  Wicket-gate,  and  had  been  at  the  Interpreter's  house, 
and  understood  and  approved  the  statutes  of  the  Lord  of  the 
way ;  and  such  things  as  he  knew  pilgrims  had  been  formerly 
inquired  of,  when  they  were  received  at  the  house  Beautiful ; 
upon  which  the  porter  said : 

Such  inquiries  are  no  longer  deemed  of  any  importance.  It 
is  sufficient  in  order  to  be  received  here,  that  you  are  desirous 
of  going  to  the  Celestial  City.  It  is  immaterial  to  us,  whether 
you  came  through  the  Wicket-gate,  or  climbed  up  some  other 
way.  We  deem  it  of  no  consequence  whether  you  understand 
or  approve  of  the  laws  and  rules  which  were  formerly  so 
highly  valued.  The  instructions  of  the  Interpreter  are  of  little 
use  in  this  enlightened  age.  If  you  call  yourselves  pilgrims, 
and  profess  to  love  the  Lord  of  the  way,  we  take  it  for  granted 
that  you  are  sincere,  without  inquiring  what  views  you  enter- 
tain respecting  him.  "  The  affections  of  the  heart  are  all  that 
my  mistresses  regard."  If  these  are  sufficiently  ardent,  they 
never  inquire  of  what  nature  they  are,  or  from  what  principles 
they  proceed.  Such  inquiries  would  only  serve  to  perplex  and 
embarrass  our  guests,  and  rather  do  harm  than  good. 

And  now  I  perceived  that  the  mistresses  of  the  mansion 
themselves,  who  were  always  watching  for  the  approach  of 
pilgrims,  came  forward  to  receive  their  guests,  and  having 
shaken  them  cordially  by  the  hand,  welcomed  them  to  their 
abode.  And  they  also,  like  the  porter,  had  each  her  name, 
Piety,  Prudence,  and  Charity,  inscribed  in  capital  letters  upon 
her  forehead. 

They  were  all  clothed  in  long  robes,  but  that  of  each  had 
something  peculiar.  She  that  was  called  Piety,  had  her  gar- 
ment bordered  with  a  wide  fringe  curiously  wrought,  and  cov- 
ered in  many  places  with  broad  pieces  of  parchment,  on  which 
were  written  various  texts  of  Scripture.  She  that  was  called 
Prudence,  wore  a  robe  which  was  perpetually  changing  its 
color  to  that  of  the  objects  nearest  to  it ;  and  she  that  was 
called  Charity  changed  hers,  as  soon  as  the  Pilgrims  came  in, 
to  one  of  the  same  color  which  they  wore. 

Thoughtful  had  some  suspicions,  from  the  discourse  of  the 
porter,  that  this  was  not  the  right  house ;  and  he  wondered 
that  the  inhabitants  should  think  it  necessary  to  wear  their 
names  on  their  foreheads,  in  order  to  let  their  guests  know  who 
they  were.  But  Ardent  was  so  pleased  with  the  idea  of  those 
great  improvements  of  modern  times  of  which  the  porter  had 


58  THE  PILGRIM'S  PROGRESS 


droppe 
that  he 


ed  a  hint,  and  so  desirous  of  knowing  more  about  them, 
that  he  took  but  little  notice  of  other  things,  and  entered  very 
cheerfully. 

So  the  ladies  conducted  the  pilgrims  into  the  house,  with 
many  expressions  of  great  affection  for  them,  and  great  joy  at 
seeing  them  ;  and  after  they  were  seated  in  a  spacious  room, 
she  that  was  called  Piety,  having  taken  the  uppermost  seat, 
began  as  follows  : 

Lady.  We  are  greatly  rejoiced  to  see  you,  and  receive  you 
to  our  dwelling.  We  have  built  this  stately  mansion  at  our 
own  expense,  that  all  men  may  see  how  much  we  love  the 
Lord  of  the  way,  and  all  who  set  out  on  pilgrimage.  And 
next  to  that  pleasure  which  wre  continually  derive  from  com- 
munion with  the  Lord  of  the  way,  and  the  assurance  of  his 
love  to  us,  is  the  delight  we  experience  in  the  society  of  pil- 
grims, and  in  pious  conversation  with  them. 

Ardent.  We  are  indeed  highly  favored  in  being  received  into 
such  good  company  ;  and  we  shall  doubtless  enjoy  a  sweet 
season  together. 

La.  If  your  hearts  flow  out  in  love  towards  us,  as  ours 
do  towards  you,  no  doubt  the  meeting  will  be  delightful. 
Only  let  us  avoid  all  metaphysical  and  unprofitable  subjects, 
and  converse  upon  those  which  will  increase  our  good  feelings  ; 
and  let  all  our  remarks  be  addressed  to  the  heart,  and  not  to 
the  head.  We  are  extremely  anxious  to  cultivate  our  pious 
feelings.  We  "carefully  avoid  all  addresses  to  the  understand- 
ing, as  likely  to  cool  the  ardor  of  our  devotion.  We  do  not 
wish  to  think,  —  we  wish  to  feel.  But  why  have  you  not 
brought  all  your  friends  and  acquaintances  with  you  ?  We 
greatly  desire  to  see  the  whole  world  going  on  pilgrimage. 

Th.  And  so  do  we.  But  we  know  that  the  carnal  mind  is 
enmity  against  the  Lord  of  the  way  ;  and  though  we  tried  to 
persuade  our  friends  to  come  with  us,  they  would  not  hear. 

La.  Rather  say,  they  have  not  sufficient  regard  to  their  own 
happiness,  and  they  misunderstand  the  character  of  the  Lord 
of  the  way.  For  we  do  not  think  so  ill  of  anv  as  to  suppose 
they  would  hate  him  if  they  knew  that  he  is  all  love.  Oh,  he 
is  good;  for  he  has  done  me  good  all  the  days  of  my  life,  and 
given  me  assurance  of  his  favor  forever.  Who  would  not  love 
him,  if  they  knew  how  desirous  he  is  to  make  them  happy  ?  I 
think  the  reason  more  do  not  come,  is  because  those  who  are 
sent  to  invite  them  do  not  take  the  right  method.  They  do 
not  represent  the  character  of  the  King  in  a  light  sufficiently 
amiable  to  win  men  to  love  him.  Instead  of  saying  so  much 
about  the  wrath  of  the  King  against  his  rebellious  subjects,  as 
some  of  his  ambassadors  do,  they  ought  to  dwell  on  his  great 


IN    THE    NINETEENTH    CENTURY.  59 

mercy  and  kindness.  Instead  of  representing  him  as  a  sove- 
reign in  the  bestowment  of  his  favors,  they  ought  to  represent 
him  as  treating  all  alike,  doing  no  more  for  one  thnn  he  does 
for  another.  And  instead  of  calling  on  them  to  submit  them- 
selves to  the  sovereign  disposal  of  their  King,  they  ought  to 
tell  them  he  only  requires  them  to  be  willing  to  be  made  hap- 
py. If  they  would  take  this  method,  I  have  no  doubt  many 
more  would  be  persuaded  to  make  their  future,  instead  of  their 
present  interest,  their  great  object,  and  immediately  to  set  out 
on  pilgrimage.  And  many  of  the  King's  ambassadors  are 
adopting  this  method  of  late,  with  great  success. 

Thoughtful  was  about  to  reply,  when  she  that  was  called 
Prudence  interrupted  him,  saying : 

I  have  no  patience  with  those  servants  of  the  Prince,  of 
whom  my  sister  has  been  speaking.  Their  business  is  to  per- 
suade men  to  go  on  pilgrimage  :  and  they  proceed  as  if  their 
object  was  to  prevent  it.  Men  might  be  easily  persuaded,  if  it 
was  not  for  the  great  imprudence  of  those  who  are  sent  forth 
for  that  purpose.  It  is  a  good  maxim,  that  men  cannot  be 
driven  to  the  Celestial  City,  but  they  can  be  allured.  These 
imprudent  men  take  the  direct  way  to  disgust  their  hearers, 
and  stop  their  ears.  If  men  are  to  be  persuaded,  they  must 
first  be  pleased.  But  what  can  be  more  displeasing  to  rebels 
against  their  King,  than  to  represent  the  King  as  altogether  in 
the  right,  and  them  as  altogether  in  the  wrong?  What  cm 
be  more  provoking,  than  to  tell  them  they  are  altogether  rebel- 
lious, and  have  no  regard  at  all  for  their  lawful  Prince,  even 
in  their  cries  for  mercy,  when  under  fearful  apprehensions  of 
his  wrath?  What  can  be  better  adapted  to  fill  them  with  in- 
dignation, than  to  tell  them  that  they  are  condemned  already, 
and  the  wrath  of  the  King  abideth  on  them  ;  and  that  it  de- 
pends upon  his  sovereign  pleasure,  whether  any  of  them  shall 
be  pardoned  or  noi  ?  And  what  can  be  a  greater  outrage 
upon  their  feelings,  than  to  tell  them  that  he  has  already  de- 
termined to  show  favor  to  some,  not  according  to  their  works, 
but  according  to  his  own  purpose  and  :ul  that  he  has 

also  determined  to  treat  others  according  to  their  deserts,  and 
make  them  the  monuments  of  his  just  vengeance  forever? 
For  my  part,  I  wonder  that  any  will  be  guilty  of  such  gross 
imprudence  ;  and  I  nm  astonished  that  men  Avho  advocate 
such  gloomy,  discouraging,  and  perplexing  doctrines,  are  not 
forsaken  and  despised  by  all. 

Th.  But,  is  it  not  the  duty  of  the  Kind's  ambassadors  to 
deliver  their  message  faithfully,  and  declare  the  whole  counsel 
of  their  Prince  ? 

La.  In  my  opinion  he  is  the  most  faithful  ambassador  of  the 


60 

King,  who  persuades  the  greatest  number  to  set  out  on  pil- 
grimage. I  think  he  is  to  be  most  commended,  who  induces 
the  most  to  listen  to  his  message.  I  judge  of  the  character  of 
every  ambassador  by  his  success. 

Th.  But  this  rule  will  condemn  the  Prince  Immanuel  him- 
self, who  when  he  in  person  visited  his  rebellious  subjects,  had 
very  little  success  in  persuading  them  to  return  to  their  alle- 
giance ;  and  it  will  also  condemn  the  conduct  of  those  of  his 
ambassadors  who  received  their  instructions  from  his  own  lips, 
and  were  eye-witnesses  of  his  conduct. 

La.  No  matter  for  that ;  times  are  altered — and  great  im- 
provements have  been  made  since  those  days.  And  besides, 
the  most  successful  ambassador  the  Prince  ever  employed,  has 
expressly  told  us  that  he  became  all  things  to  all  men  in  order 
to  win  them. 

Th.  And  yet  this  same  ambassador  used  to  teach  all  those 
things  which  you  condemn  as  so  imprudent  and  hurtful. 

La.  He  did,  indeed,  sometimes  ;  but  it  usually  exposed  him 
to  reproach  and  persecution.  I  think  there  is  no  need  that 
the  ambassadors  of  the  King  should  expose  themselves  to  the 
contempt  and  hatred  of  men,  by  following  his  example  in  these 
tilings.  They  ought  to  be  more  prudent  than  to  dwell  on 
these  doubtful  and  disputable  points,  and  disagreeable  sub- 
jects. They  ought  to  take  pains  to  conciliate  their  hearers 
and  gain  their  attention.  They  must  make  themselves  popu- 
lar if  they  wish  to  be  useful ;  and  to  do  this,  they  must  accom- 
modate themselves  to  the  taste  and  opinions  of  their  hearers, 
and  not  do  violence  to  their  prejudices.  And  I  rejoice  that 
many  of  them  are  adopting  my  sentiments,  and  practising  ac- 
cording to  my  precepts. 

Ardent  had  all  along  listened  to  the  conversation  with  an 
earnest  desire  to  be  more  particularly  informed  of  the  great 
improvements  which  have  been  made  since  the  days  of  the 
Prince  Immanuel  and  those  immediately  instructed  by  him, 
and  gladly  embraced  the  opportunity,  which  the  renewed 
mention  of  them  afforded,  of  asking  some  further  explanation. 
Then  she  that  was  called  Charity  undertook  to  answer  him. 

La.  It  is  Avith  great  pleasure  that  I  hear  you  making  such 
inquiries ;  for  I  consider  it  as  evidence  that  you  have  a  mind 
truly  liberal.  Some  pilgrims  are  so  bigoted  that  they  will 
hear  nothing  about  improvements  being  made  in  the  statute 
book  of  the  King.  They  are  for  retaining  every  thing  just  as 
it  WHS  written  bv  the  King's  scribes.  But  I  rejoice  that  the 
number  of  such  narrow-souled  bigots  is  small,  and  that  liber- 
ality of  sentiment  is  daily  increasing. 

Th.  I  am  surprised   to  hear  Charity  speak  thus.     I  had 


IN    THE    NINETEENTH    CKNTURY.  61 

been  taught  to  believe  that  Charity  rejoiced  not  in  iniquity, 
but  rejoiced  in  the  truth;  and  that  the  King's  statute  book 
was  the  only  infallible  rule  of  truth  and  duty.  But  if  I  under- 
stand what  you  say,  you  rejoice  that  so  many  are  disposed  to 
disregard  the  authority  of  that  book,  and  follow  their  own 
inclinations. 

La.  I  see  that  you  are  still  under  the  influence  of  old  preju- 
dices ;  and  I  would  very  gladly  remove  them.  A  great  part 
of  that  book  is  very  dark  and  difficult  to  be  understood,  and 
needs  a  great  deal  of  explanation  ;  and  men  may  innocently 
understand  it  in  very  different  ways.  It  is  my  chief  business 
to  reconcile  those  of  different  opinions,  and  to  show  that  one  is 
as  likely  to  be  right  as  another.  It  is  my  opinion  that  the 
King  has  never  required  men  to  think  alike  on  religious  sub- 
jects, and  that  the  various  opinions  entertained  by  those  who 
go  on  pilgrimage  are  all  equally  agreeable  to  him,  as  they  are 
all  equally  agreeable  to  me ;  unless,  indeed,  I  except  the  opin- 
ions of  those  slaves  of  bigotry  I  mentioned,  for  these  I  abhor. 

Th.  I  had  supposed  it  was  the  nature  of  Charity  to  win/i 
well  to  all  men,  and  seek  to  promote  their  best  good  by  bring- 
ing them  to  love  and  obey  the  statutes  of  the  King  ;  and  that 
a  right  knowledge  of  these  was  necessary  in  order  to  love  and 
obey  them. 

La.  Here,  again,  you  discover  the  force  of  old  prejudices. 
That,  indeed,  was  the  opinion  formerly  held ;  but  it  is  entirely 
a  mistake.  It  is  the  nature  of  Charity  to  think  favorably  of 
all  men,  and  indulge  them  all  in  following  their  own  opinions, 
provided  they  will  indulge  us  in  following  ours.  I  condemn 
nothing  but  bigotry ;  and  that  is  rapidly  declining,  through  the 
influence  which  I  have  already  gained,  and  am  continually 
gaining.  And  I  hope  soon  to  see  it  forever  destroyed,  and 
all  men  united  in  one  vast  brotherhood,  upon  the  basis  of  uni- 
versal toleration.  Then  shall  we  see  those  happy  days  so  long 
predicted  and  so  ardently  desired. 

Th.  I  had  been  led  to  expect  those  days  would  be  intro- 
duced in  a  different  manner:  and  that  it  would  be,  by  the 
ambassadors'  seeing  eye  to  eye,  and  lifting  up  their  voice  to- 
gether— by  the  universal  belief  and  love  of  what  is  contained 
in  the  statute  book  of  the  King. 

La.  No ;  it  is  only  through  my  influence  that  those  days  can 
ever  come.  And  those  who  are  endeavoring  to  bring  all  men 
to  think  alike,  are  using  the  direct  means  of  retarding  their 
approach.  But  the  influence  of  such  men  is  declining.  The 
greatest  part  of  pilgrims  have  submitted  to  my  directions,  and 
but  few  are  left  who  are  so  abominably  selfish  as  to  wish  all  to 
think  as  they  do.  Many  of  the  King's  ambassadors  are  con- 
6 


62 


THE    PILGRIMS    PROGRESS 


curring  in  my  liberal  opinions,  and  giving  currency  to  my  fa- 
vorite maxims.  It  is  also  through  my  influence,  that  many  of 
the  old  customs  which  were  observed  in  receiving  pilgrims  at 
the  house  Beautiful,  have  been  abolished.  It  was  ever  thought 
necessary  to  make  a  particular  and  exact  inquiry  of  pilgrims, 
to  know  whether  they  had  entered  the  way  at  the  \Vickei-gate  ; 
but  it  is  entirely  a  matter  of  indifference  to  us,  whether  they 
came  in  by  that  gate  or  entered  by  some  other.  We  seldom 
make  any  inquiries  of  that  kind,  unless  in  compliance  with  the 
prejudices  of  some  who  happen  to  be  with  us ;  and  then,  we 
take  care  that  those  inquiries  shall  not  be  so  particular  as  to 
embarrass  any  applicant  for  admission.  It  was  once  thought 
ne<?essary  to  examine  pilgrims,  to  know  whether  they  had  been 
at  the  house  of  the  Interpreter,  and  had  there  obtained  an  ac- 
curate knowledge  of  the  King's  statutes,  and  did  indeed  cor- 
dially approve  of  them  all ;  but  this  custom  was  in  direct  op- 
position to  my  most  favorite  maxim,  which  is,  that  it  is  no 
matter  what  pilgrims  believe.  And  we,  on  the  whole,  rather 
prefer  such  as  have  not  been  at  the  house  of  the  Interpreter, 
to  be  prejudiced  by  his  instructions,  which  are  so  contrary  to 
ours.  It  was  once  thought  necessary  to  take  particular  care 
to  ascertain  the  sincerity  of  pilgrims,  and  to  know  whether 
they  understood  the  character  of  the  Lord  of  the  way,  and  did 
cordially  approve  of  it,  and  prefer  the  honor  of  his  name  to 
every  thing  else  ;  but  we  greatly  dislike  all  such  scrutiny.  It 
is  enough  for  us  that  they  profess  to  be  ardently  desirous  of 
reaching  the  Celestial  City  ;  and  we  never  c  mbarrass  our  guests 
by  inquiring  why  they  wish  to  go  there.  And  if  they  say 
they  love  the  Lord  of  the  way,  we  never  ask  why  they  love 
him,  or  what  views  they  have  of  his  character. 

By  this  .time  I  perceived  that  supper  was  ready,  and  the  la- 
dies said  to  the  pilgrims,  "  Come  with  us  and  partake  of  the 
feast  of  love."  So  they  seated  them  at  the  table,  which  was 
covered  with  viands  that  seemed  to  promise  a  rich  entertain- 
ment to  the  pilgrims.  But  though  the  ladies  helped  them 
liberally  from  the  various  dishes,  and  bestowed  high  encomiums 
upon  each  kind  of  food,  I  perceived  the  pilgrims  partook  spar- 
ingly, and  found  very  little  that  was  agreeable  or  nourishing. 
After  supper,  some  one  of  the  company  proposed  to  sing  a 
hymn,  and^  she  that  was  called  Charity  selected  the  following, 
as  with  her  a  favorite  and  most  excellent  hymn. 

"  Father  of  all  !  in  every  age, 

In  every  clime  ador'd, 
By  saint   !>y  savage,  and  hy  sage, 
Jehovah,  Jove,  or  Lord. 


[N    THE    MXKTKC.Vni    CENTURY.  63 

"  Thou  great  first  cause,  least  understood; 

Who  till  my  sense  confined 
To  know  but  this   that  thou  art  good, 
And  that  myself  am  blind. 

"  What  prudence  dictates  to  be  done, 

Or  warns  me  not  to  do ; 
This,  teac.h  me  more  than  hell  to  shun, 
That,  more  than  heaven  pursue. 

"  What  blessings  thy  free  bounty  gives, 

Let  me  not  cast  away  ; 
For  God  is  paid,  when  man  receives, — 
T!  enjoy,  is  to  obey." 

This  hymn  was  sung  by  the  three  sisters  with  much  anima- 
tion ;  I  perceived  that  the  pilgrims  did  not  join  in  it,  not  know- 
ing the  tune,  and,  as  I  conjectured,  not  entirely  pleased  with 
the  sentiments. 

The  pilgrims  were  then  conducted  to  a  chamber,  over  the 
door  of  which  was  inscribed  "  The  chamber  of  Peace." 

So  when  they  were  alone,  Thoughtful  asked  his  companion 
what  he  thought  now,  of  the  place  where  they  were. 

Ard.  I  am  entirely  disappointed,  and  grieved.  These  can- 
not be  the  same  persons  who  entertained  the  pilgrim  Christian. 
O,  my  brother,  forgive  me  for  urging  you  to  come  in. 

Tli.  I  too  am  to  blame,  for  I  consented  to  enter  while  I 
w.-is  not  satisfied  that  this  was  the  right  house.  And  I  am 
now  convinced  that  these  are  the  three  sisters  against  whose 
arts  we  were  cautioned  at  the  house  of  the  Interpreter.  Their 
names  are  Hypocrisy,  Carnal- Policy,  and  Heresy.  But  let  us 
seek  counsel  where  it  is  to  be  found. 

So  saying,  he  plucked  his  book  out  of  his  bosom,  and  re:id 
therein,  as  follows  : — "  Beware  of  false  prophets,  which  come 
to  you  in  sheeps'  clothing,  but  inwardly  they  are  ravening 
wolves. — Take  heed  that  ye  be  not  deceived. — Woe  to  the 
Avomen  that  sew  pillows  to  all  arm-holes,  and  make  kerchiefs, 
upon  the  head  of  every  statue,  to  hunt  souls ! — Beloved,  be- 
lieve not  every  spirit,  but  try  the  spirits  whether  they  are  of 
God,  because  many  false  prophets  are  gone  out  into  the  world. 
— Ye  therefore,  beloved,  seeing  ye  know  these  tilings  before, 
beware,  lest  ye  also,  being  led  a\vay  with  the  error  of  the 
wicked,  fall  from  your  own  steadfastness.— Wherefore,  come 
out  from  amongst  them,  and  be  ye  separate,  saith  the  Lord,  and 
touch  not  the  unclean  thing ;  and  I  will  receive  you,  and  will 
be  a  father  unto  you,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty." 


THE  PILGRIMS  PROGRESS 


CHAPTER   IX. 

So  I  saw  in  my  dream,  that  having  no  disposition  to  sleep, 
they  spent  the  night  in  reading  their  book,  and  conversing  to- 
gether, and  in  crying  to  their  Lord  and  King  to  forgive  them 
for  having  listened  to  these  deceivers,  and  turned  aside  out  of 
the  path,  and  in  beseeching  him  to  grant  them  deliverance. 
And  as  soon  as  it  was  light,  they  left  their  chamber,  descended 
to  the  hall,  and  rushed  out  of  the  house,  giving  no  heed  to  the 
porter,  who  called  after  them  to  tarry  till  his  mistresses  arose. 

Now  when  they  had  gained  the  highway,  they  kneeled  down, 
and  gave  thanks  to  the  King  for  their  deliverance,  and  then 
went  forward  with  a  quick  pace.  And  soon  they  came  in 
sight  of  a  venerable  edifice,  directly  by  the  road-side  on  the 
right  hand,  on  the  summit  of  the  hill.  On  drawing  nearer, 
they  saw  the  lions ;  but  remembering  that  those  who  kept  in 
the  middle  of  the  path  were  out  of  their  reach,  they  passed 
them  without  much  fear,  and,  coming  up  to  the  gate,  they  in- 
quired of  Watchful,  the  porter,  whether  this  was  the  house 
Beautiful,  at  which  the  pilgrim  Christian  had  been  entertained. 

Watchful.  It  is  the  same.  It  is  built  of  living  stones  ;  and, 
though  it  has  now  stood  many  ages,  it  is  not  the  least  decayed, 
being  built  upon  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone.  And  it  will 
stand  till  the  dissolution  of  the  world,  when  the  materials  of 
which  it  is  built  will  be  transported  to  the  Celestial  City,  find 
form  a  part  of  that  house  not  made  with  hands,  eternal  in  the, 
heavens. 

Pilgrims.  May  we  be  received  into  this  house  ? 

Wa.  If  you  can  furnish  satisfactory  evidence  that  you  are 
the  true  friends  of  the  Lord  of  this  house,  you  may  be  re- 
ceived into  it,  and  enjoy  its  privileges.  It  was  built  for  the 
accommodation  of  pilgrims  ;  but  as  many,  in  these  days,  put  on 
the  pilgrim's  dress,  and  walk  for  a  time  in  the  pilgrim's  path, 
who  do  not  prove  true  at  last,  we  feel  it  our  duty  to  examine 
all  applicants  for  a'dmission  as  closely  as  we  can,  according  to 
the  rules  which  were  established  by  him  who  built  the  house. 

So  he  inquired  who  they  were,  and  whence  they  came,  and 
whether  they  came  into  the  way  at  the  Wicket-gate,  and  had 
been  at  the  house  of  the  Interpreter,  and  they  told  him.  Then 
he  rung  the  bell,  and  the  damsel  Discretion  came  out,  and  hav- 
ing made  similar  inquiries,  and  received  the  answers  of  the  pil- 


IX    THE    NINETEENTH    CENTURY.  OD 

prims,  she  called  out  the  mistresses  of  the  mansion  themselves, 
Pietv,  Prudence,  and  Charity,  who  discoursed  with  them  in 
many  words,  and  heard  an  account  of  what  they  had  met  with 
by  the  way,  and  what  they  had  seen  at  the  house  of  the  In- 
terpreter. They  also  questioned  them  respecting  their  knowl- 
edge and  approbation  of  what  is  contained  in  the  statute 
book  of  the  King,  and  what  vie\vs  they  had  of  his  character, 
and  why  they  felt  desirous  of  going  to  the  Celestial  City.  They 
also  inquired  into  their  knowledge  and  practice  of  the  rules 
which  are  to  be  observed  by  pilgrims  in  the  way.  So  when 
they  had  received  the  answers  of  the  pilgrims,  and  had  con- 
ferred with  each  other,  they  told  them  that  the  account  they 
had  given  of  themselves  was  so  far  satisfactory,  that,  according 
to  the  rules  of  the  house,  they  were  to  be  received  to  its  priv- 
ileges ;  and  desired  them  to  walk  in.  But  they  informed  the 
pilgrims  also,  that,  notwithstanding  all  the  caution  they  could 
use,  some  had  been  received  there  who  had  not  proved  true 
at  last.  To  your  own  Master,  said  they,  you  must  stand  or 
fall.  If  you  come  in  and  partake  of  the  privileges  of  this 
house,  which  are  provided  for  true  pilgrims  only,  and  prove 
false  in  the  end,  the  peril  is  your  own. 

Then  I  observed  that  the  pilgrims  entered  the  house  both 
rejoicing  and  trembling.  And  when  they  were  seated,  the 
servant  was  desired  to  give  to  each  a  couple  of  figs  and  a  clus- 
t'.-r  of  raisins,  for  their  present  refreshment,  till  the  stated  meal 
should  be  prepared. 

So  Piety,  Prudence,  and  Charity,  sat  down  to  converse  with 
the  pilgrims ;  and  thus  they  began  : 

Piety.  You  have  great  occasion  to  be  thankful  to  the  Lord 
of  the  way,  that  he  has  brought  you  thus  far  on  your  journey. 
It  is  to  be  ascribed  to  his  kind  care  of  you,  that  you  have  not 
been  drawn  aside,  and  ruined  forever. 

Ardent.  We  have,  indeed,  great  occasion  for  thankfulness  : 
but  I,  most  of  all ;  for  I  have  been  on  the  point  of  destroying 
myself,  by  my  rash  and  foolish  conduct,  more  than  once.  Had 
not  my  brother  Thoughtful  been  more  considerate  than  I,  Mr. 
Plausible  would  have  persuaded  us  to  exchange  our  copies  of 
the  King's  statute  book  for  some  of  his  altered  ones.  And  it 
was  chiefly  owing  to  my  rashness  that  we  were  decoyed  into 
the  pretended  house  Beautiful,  on  the  left  hand,  where  we 
spent  the  last  nio-ht. 

Pi.  Two  are  better  than  one.  It  is  a  great  favor  to  a  pil- 
grim to  be  furnished  by  the  Lord  of  the  way  with  a  faithful 
companion.  But  had  you  not  been  told  to  beware  of  the  arts 
of  the  three  sisters,  Hypocrisy,  Carnal  Policy,  and  Heresy  ? 


66  THE 

Ard.  We  had  been.  But  I  little  thought  such  fine-spoken 
people  had  been  they. 

Pi.  If  you  had  consulted  your  book,  you  would  have  found 
a  caution  against  those  who  "  by  good  words  and  fair  speeches, 
deceive  the  hearts  of  the  simple."  You  would  have  been 
taught  also,  to  be  on  your  guard  against  such  as  are  forward 
to  "  proclaim  every  one  his  own  goodness."  You  ought 
never  to  take  any  important  step  without  humbly  asking  di- 
rection of  the  King,  and  carefully  seeking  that  direction  from 
his  book.  It  is  a  sure  and  safe  guide  to  every  humble  and 
teachable  inquirer. 

Ard.  I  have  always  found  it  so,  when  I  have  sought  its 
counsel  in  that  manner.  But  I  was  in  such  haste  to  find  a 
place  of  entertainment,  that  I  was  not  willing  to  take  time  for 
consideration  or  inquiry.  My  brother  Thoughtful  would  have 
made  inquiry,  but  I  hurried  him  along  against  his  better  judg- 
ment. 

Th.  I  consider  my  guilt  the  greater.  If  the  King  has 
given  me  a  natural  temperament  more  cautious  than  that  of 
others,  it  is  a  greater  crime  in  me  to  listen  to  a  deceiver,  and 
to  turn  aside  out  of  the  path,  as  I  did  last  night,  to  my  grief 
and  shame. 

Pi.  You  ought  to  humble  yourselves  for  every  departure 
from  the  right  path,  because  you  thus  dishonor  the  Lord  of  the 
way,  as  well  as  bring  guilt  on  your  own  souls.  It  is  a  great 
dishonor  to  the  Lord  of  pilgrims,  when  his  true  friends  turn  out 
of  the  way.  You  can  never  humble  yourselves  too  low  before 
him  on  account  of  your  sins  against  him.  For  therein  consists 
the  great  evil  of  sin,  that  it  is  committed  against  your  Lord 
and  King.  Your  last  night's  adventure,  however,  may  be  an 
occasion  of  good  to  you,  if  you  are  disposed  to  make  a  right 
improvement  of  it.  "  We  know  that  all  things  work  together 
for  good,  to  them  that  love  the  Lord  of  the  way."  This  ad- 
venture ought  to  teach  you  to  ponder  the  path  of  your  feet, 
and  to  give  more  earnest  heed  to  the  things  contained  in  the 
King's  book. 

Ard.  I  trust  it  will.  But  I  wonder  that  the  Lord  of  the 
way,  since  he  knows  how  liable  pilgrims  are  to  be  deceived, 
does  not  drive  all  his  enemies  from  the  pilgrims'  path,  that 
they  may  go  on  their  way  unmolested. 

Pi.  The  Lord  of  the  way  does  all  things  wisely  and  well. 
He  knows  it  is  best,  that  through  much  tribulation,  pilgrims 
should  enter  the  Celestial  City.  He  has  left  many  Canaanites 
in  the  land,  to  prove  pilgrims  by  them,  to  know  whether  they 
will  hearken  unto  the  commandments  of  their  King,  and  stead- 
fastly walk  in  his  ways. 


IN    THE    NINETEENTH    CENTURY.  67 

Ard.  Would  it  not  be  better,  if  the  enemies  of  pilgrims  were 
all  openly  such  ?  They  would  not  lead  so  many  astray,  if 
they  did  not  put  on  so  many  specious  disguises,  profess  to  have 
so  many  good  feelings,  and  use  so  many  good  words. 

PI.  Our  Lord  knows  what  is  best,  and  he  is  both  able  and 
inclined  to  do  what  is  best.  He  doubtless  has  good  designs  to 
accomplish  by  all  these  things.  If  we  do  not  know  what  they 
are  now,  we  may  know  hereafter.  It  is  written,  "  There  must 
be  also  heresies  among  you,  that  they  which  are  approved 
may  be  made  manifest  among  you."  If  the  enemies  of  pil- 
grims did  not  sometimes  put  on  the  guise  of  friends,  profess 
to  have  many  good  feelings,  and  use  many  good  words,  the 
trial  of  the  pilgrim's  fidelity  could  not  be  so  decisive. 

Th.  I  should  like  to  hear  pointed  out,  some  of  the  princi- 
pal advantages  which  the  true  pilgrim  may  derive  from  meet- 
ing with  so  many  who  are  not  the  true  friends  of  the  Lord  of 
the  way. 

Pi.  One  great  advantage  is,  that  it  shows  them  more  of 
their  own  hearts,  and  thus  promotes  their  humility.  When 
they  see  others  do  wickedly,  they  may  see  what  they  would 
have  done,  if  divine  grace  had  not  made  them  to  differ.  When 
others  solicit  them  to  go  out  of  the  way,  and  they  comply,  or 
feel  any  disposition  to  comply,  they  may  see  how  treacherous 
and  deceitful  their  own  hearts  are,  and  how  foolish  it  is  to 
trust  in  themselves.  Another  advantage  is,  that  it  affords  them 
an  opportunity  for  the  exercise  of  every  Christian  grace.  The 
excellent  character  of  the  Prince  Immanuel  himself,  could  not 
have  been  seen,  if  he  had  not  been  surrounded  with  enemies, 
who  gave  him  an  opportunity  to  act  out,  and  exemplify,  for  the 
imitation  of  his  followers,  every  holy  affection.  When  others 
treat  us  unkindly,  it  gives  us  an  opportunity  to  exercise  meek- 
ness, forbearance,  gentleness,  forgiveness,  and  kindness  towards 
them,  and  submission  to  the  will  of  our  Lord  and  King,  and 
confidence  in  him,  and  a  patient  waiting  for  him. 

Another  advantage  is,  that  it  teaches  them  where  to  put 
their  trust.  By  being  beset  with  enemies,  from  which  no  wis- 
dom or  strength  of  their  own  could  deliver  them,  they  may 
learn  to  look  to  Him  who  is  able  to  deliver,  and  to  feel  their 
obligation  to  him  when  he  does  deliver.  Another  advantage 
is,  that  it  teaches  them  to  be  more  watchful.  In  proportion 
to  the  numbers,  power  and  subtlety  of  our  enemies,  and  our 
danger  of  falling  a  prey  to  them,  is  the  need  of  watchfulness. 
It  also  makes  them  more  active  and  diligent,  and  prompts  to 
greater  efforts  in  the  cause  of  their  Lord.  They  are  naturally 
so  slothful,  that  they  seldom  make  any  great  efforts,  till  they 
are  driven  to  it  by  necessity,  and  their  dormant  powers  are 


68  THE  PILGRIM'S  PROGRESS 

roused  by  a,  sense  of  (Linger.  The  noblest  fonts  which  were 
ever  achieved  by  any  of  the  servants  of  the  Ki.  ihose 

which  were  performed  in  limes  of  imminent  danger  from  ene- 
mies. Another  advantage  which  pilgrims  derive  from  ene- 
mies is,  that  it  helps  them  in  the  important  work  of  self-exami- 
nation. Enemies  will  often  tell  them  of  those  faults  which  the 
mistaken  kindness  or  the  ill-judged  partiality  of  friends  conceal. 
Another  advantage  is,  that  it  makes  them  more  prayerful. 
Christian  met  with  some  enemies  in  the  valley  of  the  Shadow 
of  Death,  who  did  not  regard  the  point  of  his  sword,  and 
against  whom  he  could  defend  himself  with  no  other  weapon 
than  all  prayer.  Another  advantage  is,  that  it  leads  them  to 
a  more  careful  study  of  the  King's  statute-book.  Many  neg- 
lect this,  to  their  great  disadvantage,  till  they  are  driven  to  it 
for  direction,  and  help,  and  comfort,  by  the  attacks  of  their 
enemies.  But  in  this,  every  help  is  provided  of  which  pilgrims 
stand  in  need,  and  directions  given  how  to  escape  every  danger 
and  sui'mount  every  difficulty.  Another  advantage  is,  that  it 
weans  them  more  and  more  from  this  world,  by  convincing 
them  most  effectually,  that  pilgrims  can  have  here  no  continu- 
ing city,  but  must  fight,  and  struggle,  and  press  on  to  the  ce- 
lestial gate.  And  in  these  ways,  the  enemies  of  pilgrims,  by 
their  efforts,  greatly  promote  their  growth  in  grace,  and  their 
preparation  for  their  heavenly  inheritance,  which  will  thus  be 
rendered  more  acceptable  and  valuable  to  them. 

Ard.  I  am  satisfied  that  the  King  does  wisely  and  well  in  so 
ordering  it  that  the  pilgrim's  path  is  beset  with  enemies.  I 
think  I  shall  never  more  be  disposed  to  call  in  question  his 
goodness  in  this. 

Tk.  This  shows  clearly  why  it  is  so  ordered  that  these  ene- 
mies should  so  frequently  come  in  the  guise  of  friends,  should 
sometimes  seem  to  walk  in  the  same  path,  and  be  admitted 
with  pilgrims  to  the  same  house.  A  hypocrite  can  render 
many  services  to  the  true  pilgrim,  which  an  open  enemy  could 
not. 

Pi.  It  shows  also  that  pilgrims  have  no  reason  to  be  dis- 
couraged when  their  enemies  become  numerous  and  powerful. 
The  enemies  of  pilgrims  have  no  more  power  and  inilr. 
than  what  seems  good  in  the  sight  of  the  King.  And  pil- 
grims may  be  certain  that  their  Lord  and  King  would  not  give 
so  much  power  and  influence  to  his  and  their  enemies,  unL 
was  to  accomplish  some  great  and  good  purpose  by  it.  When 
they  arrive  at  the  Celestial  City,  they  will  doubtless  see  how 
all  things  have  worked  together  for  the  glory  of  their  King, 
and  the  best  good  of  those  that  love  him.  And  their  enemies 
themselves  will  see  that  all  their  efforts  have  only  conspired  to 


FN    THE    NINETEENTH    CENTURY.  69 

promote  that  cause  which  they  so  zealously  labored  to  destroy ; 
and  that  the  King  employed  them  thus,  because  he  saw  that 
they  could  not  be  employed  in  any  other  way,  so  much  to  the 
advancement  of  his  glory. 

Th.  I  thank  you  for  these  remarks.  I  feel  myself  greatly 
encouraged  by  them  to  persevere  without  weariness  and  with- 
out fainting  in  the  pilgrim's  path. 

Pi.  You  will  have  need  of  all  the  encouragement  which 
an  habitual  sense  of  the  wisdom,  power,  and  goodness  of  your 
King  can  afford ;  for  the  way  is  beset  with  dangers  through 
all  its  course.  But,  blessed  is  he  that  shall  endure  unto  the 
end.  % 

Then  I  perceived  that  the  company  united  in  singing  the 
following  hymn : 

"  Awake  our  souls,  away  our  fears, 

Let  every  trembling  thought  be  gone  ; 
Awake  and  run  the  heavenly  road, 
And  put  a  cheerful  courage  on. 

"  True,  'tis  a  strait  and  thorny  road, 
And  mortal  spirits  tire  and  faint, 
But  they  forget  the  mighty  God 

That  feeds  the  strength  of  every  saint. 

"  From  Thee,  the  overflowing  spring, 

Our  souls  shall  drink  a  fresh  supply ; 

While  such  as  trust  their  native  strength, 

Shall  melt  away,  and  droop,  and  die. 

"  Swift  as  an  eagle  cuts  the  air, 

We'll  mount  aloft  to  thine  abode  ; 
On  wings  of  love  our  souls  shall  fly, 
Nor  tire  amidst  the  heavenly  road." 

By  this  time  the  table  was  spread,  and  after  one  had  craved 
a  blessing  of  the  bountiful  Giver  of  all  good  upon  themselves 
and  their  refreshments,  they  sat  down  to  a  plain  but  whole- 
some repast.  I  observed,  however,  that  although  there  were 
no  elegancies  or  superfluities,  yet  there  was  an  abundant  sup- 
ply of  solid  and  nutritious  food,  of  which  the  pilgrims  par- 
took, I  thought,  with  the  more  lively  relish,  from  their  having 
fared  so  poorly  the  night  before.  So,  after  they  had  refreshed 
themselves,  and  one  had  given  thanks,  they  sat  down,  and  re- 
sumed their  discourse. 


70  THE  PILGRIM'S  PROGRESS 


CHAPTER   X. 

Thoughtful.  The  times  are  much  changed  since  the  pilgrim 
Christian  passed  this  way. 

Prudence.  They  are,"  indeed,  changed  in  many  respects. 
Very  few  could  go  on  pilgrimage  then  without  exposing  them- 
selves to  the  loss  of  their  goods,  and  many  suffered  bonds  and 
imprisonments,  and  some  even  death  itself. 

Ard.  All  such  dangers  are  past,  I  trust,  forever. 

Pr.  Perhaps  not  forever.  It  is  as  true  now,  as  then,  that 
"  all  that  will  live  godly  in  Christ  Jesus,  shall  suffer  persecu- 
tion." It  is  not  persecution,  indeed,  in  the  same  form  now. 
Most  civil  governments  now  find  it  for  their  interest  to  protect 
the  life,  liberty,  and  property  of  their  subjects,  let  their  relig- 
ious opinions  and  practices  be  what  they  may.  But  the  same 
spirit  of  opposition  to  all  true  pilgrims,  still  exists,  and  is  man- 
ifested in  a  great  variety  of  ways. 

Ard.  But  I  suppose  that  the  influence  of  true  religion  is 
now  so  extensively  felt,  and  so  rapidly  increasing,  that  it  would 
be  impossible  to  bring  any  civil  government  to  authorize  a  per- 
secution for  conscience'  sake. 

Pr.  Perhaps  it  may  be  ascribed  to  this,  in  part.  I  think  it 
is  also  to  be  ascribed,  in  part,  to  the  change  which  has  taken 
place  in  the  views  of  civilized  nations,  in  regard  to  the  politi- 
cal rights  of  men.  This  change  of  views  in  regard  to  the  po- 
litical rights  of  men,  may  have  been  a  consequence  of  the  in- 
fluence of  real  religion  in  former  generations ;  and  the  effect 
may  have  remained  where  the  cause  has  ceased.  The  advo- 
cates of  licentiousness  also,  who  have  been  so  numerous  within 
the  last  century,  have  found  it  for  their  interest  to  favor  the 
cause  of  civil  and  religious  liberty,  at  least,  in  profession,  in 
order  the  better  to  forward  their  own  designs.  These  !' 
may  account  for  there  being  now  no  persecutions  unto  death 
for  conscience'  sake,  without  supposing  there  is  any  less  enmity 
of  heart  against  true  religion  now,  than  there  was  in  the  days 
of  the  pilgrim  Christian. 

Ard.  Do  you  think,  then,  that  there  is  not  now  much  more 
true  religion  in  the  world  than  there  was  thon  ? 

Pr.  Perhaps  there  is.  But,  as  religion  of  some  kind  is  quite 
fashionable  now,  there  may  not  be  so  much  in  reality  as  there 
is  in  appearance.  Great  numbers  do  indeed  a-sume  the  pil- 
grim's dress  and  name,  but  many,  by  their  walk,  give  reason 


IN    THE    NINETEENTH    CENTURY.  71 

to  fear  that  they  are  not  true  pilgrims.  Our  neighbors,  who 
have  set  up  the  new  house,  and  call  themselves  by  our  names, 
entertain  many  more  than  we  do.  If  true  religion  has  had 
some  increase,  as  we  hope  it  has,  of  late  years,  it  is  evident 
that  false  religion  has  had  a  great  increase  also.  Several  new 
denominations  of  errorists  have  sprung  up,  since  Christian's 
time,  which  now  number  their  thousands,  and  some  their  hun- 
dreds of  thousands.  And  many  of  the  children  of  those  who 
were  renowned  pilgrims  in  those  days,  have  been  carried  away 
with  prevailing  errors,  and  never  call  at  our  house.  And 
some,  who  we  hope  are  real  pilgrims  at  heart,  stay  with  us  but 
a  short  time,  and  seem  to  be  afraid  to  lay  open  their  hearts 
to  us. 

Ard.  I  had  supposed  that  true  religion  was  greatly  on  the 
increase,  and  that  no  period  had  been  so  distinguished  as  the 
present  for  revivals  of  religion. 

Pr.  Revivals  of  religion  are  probably  more  frequent  at  the 
present  day,  than  they  have  been  for  many  years  before.  And 
every  genuine  revival  is  an  increase  of  true  religion.  But,  as 
every  single  Christian  grace  has  its  counterfeit,  so  doubtless 
that  collection  of  graces,  which  constitutes  a  revival  of  religion, 
may  have  its  counterfeit  also.  And  the  more  revivals  of  relig- 
ion prevail,  and  the  higher  the  esteem  which  is  felt  for  them, 
the  more  is  it  to  be  apprehended  that  the  great  deceiver  will 
employ  his  art  in  endeavoring  to  imitate  them.  It  would  not 
be  safe,  therefore,  to  conclude  that  every  religious  excitement 
genuine  revival,  any  more  than  that  all  the  money  in  circu- 
lation is  genuine  coin.  But  as  counterfeits  are  never  attempted 
where  there  is  nothing  genuine  to  be  counterfeited,  the  fre- 
quent recurrence  of  what  are  called  revivals,  (though  many  of 
them  should  prove  revivals  of  false  religion,)  affords  reason  to 
conclude  there  is  an  increase  of  true  religion,  as  well  as  of  false. 
And  when  we  come  to  compare  the  fruits  they  produce,  this 
conclusion  receives  additional  confirmation ;  for  the  fruit  of  some 
of  them  is  undeniably  good. 

Th.  I  perceive  that  it  is  necessary  to  distinguish  the  chaff 
from  the  wheat.  But  many  complain  of  those  who  attempt  to 
do  so,  as  if  they  wished  to  destroy  the  wheat  as  well  as  the 
chaff. 

Pr.  Such  complaints  are  highly  unreasonable  ;  and  no  pru- 
dent man  would  be  deterred  by  them  from  carefully  separating 
his  wheat  from  the  chaff  before  he  lays  it  up  in  his  granary  for 
use.  Those  who  wish  to  vend  their  chaff  under  the  name  of 
wheat,  may  indeed  complain  of  such  as  attempt  to  distinguish 
them ;  but  those  who  really  value  the  wheat  for  its  excellent 
quality,  will  wish  to  have  it  separated  from  every  worthless 


72  THE  PILGRIM'S  PROGRESS 

material  which  which  it  may  be  mixed.  Or,  to  use  the  other 
figure,  none  but  those  who  have  an  interest  in  the  circulation 
of  counterfeit  money  will  be  likely  to  complain  of  those  who 
try  to  assist  the  public  in  distinguishing  the  counterfeit  from 
the  true. 

Ard.  I  have  not  only  supposed  that  true  religion  is  greatly 
on  the  increase,  but  that  it  would  continue  to  increase  and 
prevail,  till  the  whole  world  shall  become  true  pilgrims,  and 
that  that  happy  day  cannot  be  far  distant. 

Pr.  The  time  is  no  doubt  approaching,  perhaps  it  is  near  at 
hand,  when  the  knowledge  of  the  Lord  shall  fill  the  earth,  as 
the  waters  cover  the  sea.  But  there  may  be  a  dark  and  try- 
ing day  for  true  pilgrims  before  the  time  arrives. 

Ard.  You  surprise  me.  I  thought  the  Church  had  seen  her 
darkest  days  long  since  ;  and  that  there  now  remained  but  lit- 
tle for  her  to  do,  but  to  take  possession  of  the  whole  earth  as 
her  own. 

Pr.  If  you  will  look  into  the  predictions  contained  in  the 
King's  book,  of  the  introduction  of  those  happy  days,  you  will 
find  that  they  are  almost  uniformly  connected  with  terrible 
and  wasting  judgments  upon  the  enemies  of  the  King.  If  all 
are  about  to  become  his  friends,  where  will  be  the  enemies 
that  are  to  be  destroyed  from  off  the  earth  ? 

Ard.  I  had  not  attended  to  that  fact.  I  recollect,  indeed, 
that  the  Prince  Immanuel  says,  in  one  place,  "  the  day  of  ven- 
geance is  in  my  heart,  and  the  year  of  my  redeemed  is  come." 
But  is  it  not  promised  to  the  Prince  Immanuel,  in  the  second 
Psalm,  that  he  shall  have  the  heathen  for  his  inheritance,  and 
the  uttermost  parts  of  the  earth  for  his  possession  ? 

Pr.  Yes,  they  are  to  be  delivered  into  his  hands  to  be  dis- 
posed of  at  his  pleasure.  But  what  has  he  to  do  with  them  ? 
It  is  said  in  the  next  verse,  "  Thou  shalt  break  them  with  a 
rod  of  iron  ;  thou  shalt  dash  them  in  pieces  like  a  potter's  ves- 
sel." And  the  19th  chapter  of  Revelation  contains  a  descrip- 
tion of  a  most  terrible  destruction  of  the  enemies  of  Immanuel, 
in  which  so  many  are  to  perish,  that  all  the  fowls  of  heaven 
are  to  be  filled  with  their  flesh  ;  which  is  immediately  followed 
by  the  binding  of  Satan  for  a  thousand  years.  In  this  descrip- 
tion, it  is  said  of  the  Prince  Immanuel,  "  and  out  of  his  mouth 
goeth  a  sharp  sword,  that  with  it  he  should  smite  the  nations  : 
and  he  shall  rule  them  with  a  rod  of  iron :  and  he  tread  eth 
the  wine-press  of  the  fierceness  and  wrath  of  Almighty  God." 
This  passage  seems  to  refer  to  the  aforementioned  Psalm,  and 
also  to  a  passage  in  the  63rd  chapter  of  the  Prophet  Isaiah, 
which  chapter  contains  the  verse  you  mentioned.  In  that 
chapter  the  church  asks,  "Who  is  this  that  cometh  from 


IN    THE    NINETEENTH    CENTURY.  73 

Edom,  with  dyed  garments  from  Bozrah  ?  this  that  is  glorious 
in  his  apparel,  travelling  in  the  greatness  of  his  strength?" 
And  Immanuel  answers,  "  I  that  speak  in  righteousness, 
mighty  to  save."  Again  the  Church  asks,  "Wherefore  art 
thou  red  in  thine  apparel,  and  thy  garments  like  him  that 
troadeth  in  the  wine-fat?"  And  he  answers,  "  I  have  trodden 
the  wine-press  alone  ;  and  of  the  people  there  was  none  with 
me ;  for  I  will  tread  them  in  mine  anger,  and  trample  them  in 
my  fury ;  and  their  blood  shall  be  sprinkled  upon  my  gar- 
ments, and  I  will  stain  all  my  raiment.  For  the  day  of  ven- 
geance is  in  my  heart,  and  the  year  of  my  redeemed  is  come." 
The  chapters  connected  with  this  contain  promises  of  the 
happy  days  of  the  Church,  which  are  to  be  introduced  by  this 
terrible  destruction  of  her  enemies.  The  enemies  of  the  Church 
then,  and  of  the  great  Head  of  the  Church,  are  to  be  very 
numerous  in  the  time  immediately  preceding  the  day  of  mil- 
lennial glory :  and  are  not  to  be  converted,  but  destroyed  in  a 
most  terrible  manner. 

Th.  Is  there  reason  to  expect  a  further  increase  of  error 
and.rfalse  religion,  in  order  to  prepare  the  way  for  that  ap- 
pearance of  the  Prince  Immanuel,  so  glorious  in  the  eyes  of 
his  friends,  so  terrible  to  his  enemies  ? 

Pr.  I  think  there  is.  Connected  with  the  drying  up  of  the 
river  Euphrates,  in  order  to  prepare  the  way  of  the  kings  of 
the  East,  the  beloved  disciple  says  :  "  And  I  saw  three  unclean 
spirits,  like  frogs,  come  out  of  the  mouth  of  the  dragon,  and 
out  of  the  mouth  of  the  beast,  and  out  of  the  mouth  of  the 
false  prophet.  For  they  are  the  spirits  of  devils,  working  mira- 
jcles,  which  go  forth  unto  the  kings  of  the  earth,  and  of  the 
whole  world,  to  gather  them  to  the  battle  of  that  great  day  of 
God  Almighty."  I  take  this  to  mean,  that  error,  and  delusion, 
and  false  religion  are  to  prevail,  in  order  to  gather  men  to  the 
battle  of  the  great  day. 

Th.  Are  there  any  prophecies  which  speak  expressly  of  the 
prevalence  of  error  in  the  last  times  ? 

Pr.  Yes  ;  there  are  many.  The  following  are  some  of  them. 
"  This  know  also,  that  in  the  last  days  perilous  times  shall  come. 
For  men  shall  be  lovers  of  their  own  selves,  covetous,  boasters, 
proud,  blasphemers,  disobedient  to  parents,  unthankful,  un- 
holy, without  natural  affection,  truce-breakers,  false  accusers, 
incontinent,  fierce,  despisers  of  those  that  are  good,  traitors, 
heady,  high-minded,  lovers  of  pleasure  more  than  lovers  of 
God;  having  a  form  of  godliness,  but  denying  the  power 
thereof:  from  such  turn  away.  For  of  this  sort  are  they 
which  creep  into  houses,  and  lead  captive  silly  women,  laden 
with  sins,  led  away  with  divers  lusts :  ever  learning  and  never 


74  THE  PILGRIM'S  PROGRESS 

able  to  come  to  the  knowledge  of  the  truth.  Now  as  Jannes 
and  Jambres  withstood  Moses,  so  do  these  also  resist  the  truth  : 
men  of  corrupt  minds,  reprobate,  concerning  the  faith."  "  For 
the  time  will  come  when  they  will  not  endure  sound  doctrine ; 
but  after  their  own  lusts  shall  they  heap  to  themselves  teach- 
ers having  itching  ears  ;  and  they  shall  turn  away  their  ears 
from  the  truth,  and  shall  be  turned  unto  fables."  "  Now  the 
Spirit  speaketh  expressly  that  in  the  latter  times  some  shall 
depart  from  the  faith,  giving  heed  to  seducing  spirits,  and  doc- 
trines of  devils :  speaking  lies  in  hypocrisy  ;  having  their  con- 
science seared  with  a  hot  iron."  "  Knowing  this  first,  that 
there  shall  come  in  the  last  days,  scoffers,  walking  after  their 
own  lusts,  and  saying,  Where  is  the  promise  of  his  coming  ?  for 
since  the  fathers  fell  asleep,  all  things  continue  as  they  were 
from  the  beginning  of  the  creation." 

Th.  Is  it  not  reasonable  to  expect,  that  if  error  thus  pre- 
vails, it  will  be  accompanied  with  a  more  violent  opposition  to 
the  truth  than  now  appears,  and  even  a  persecution  of  its 
friends  to  banishment  and  death  ? 

Pr.  I  think  it  is  not  unreasonable  to  expect  such  a  conse- 
quence. Whenever  civil  governments  have  persecuted,  it  has 
been  under  the  pretence  that  those  they  so  treated  were  ene- 
mies to  the  state.  When  the  number  of  the  friends  of  truth 
shall  have  become  small,  and  error  greatly  prevails,  it  will  not 
be  strange  if  laws  should  be  enacted  which  true  Christians  can- 
not conscientiously  obey  ;  and  must  therefore  submit  to  their 
penalties,  or  flee  for  their  lives. 

Th.  I  remember  that  the  mistresses  of  the  new  house, 
where  we  staid  last  night,  boasted  that  many  of  the  King's 
ambassadors  were  acting  under  their  influence,  and  propagat- 
ing their  maxims.  If  this  is  true,  it  doubtless  contributes  very 
much  to  accelerate  the  progress  of  error. 

Pr.  It  is  to  be  feared  that  some,  whom  the  King  has  sent 
forth,  have  been  imposed  upon  by  them,  and  fallen  too  much 
under  their  influence.  And  there  is  no  doubt  that  very  many 
who  call  themselves  the  King's  ambassadors,  are  heartily  en- 
gaged in  the  same  cause  with  themselves. 

Ard.  It  is  greatly  to  be  lamented  that  any  who  maintain 
the  character  of  the  true  ambassadors  of  the  King,  should 
lend  their  influence,  in  any  way,  to  the  propagation  of  error. 
I  trust  they  cannot  do  it  to  any  great  extent,  or  they  would 
themselves  discover  their  fault  and  reform. 

Pr.  Perhaps  they  do  it  more  extensively  than  they  them- 
selves are  aware  of.  By  complying  with  the  maxims  of  Carnal 
Policy,  under  the  name  of  Prudence,  they  exert  a  powerful 
influence  against  the  cause  of  truth  in  many  ways.  And  if 


IN    THE    NINETEENTH    CENTURY.  75 

they  at  the  same  time  support  the  character  of  great  and  good 
men,  it  greatly  increases  that  influence.  One  individual  of  this 
description,  who  does  so,  is  likely  to  use  his  influence  with  his 
brethren  to  persuade  them  to  do  likewise.  The  native  temper 
of  the  human  heart  is  on  the  side  of  error,  and  against  the 
truth.  If  the  truth  is  kept  out  of  sight  for  fear  of  giving  of- 
fence, the  contrary  error  will  be  embraced,  and  spread  among 
the  people.  If  one  such  man  keeps  back  some  of  the  most 
offensive  truths  which  others  preach,  his  example  will  be 
pleaded  as  a  proof  that  the  others  do  wro»g.  And  if  he  is 
inquired  of,  on  the  subject,  he  will  scarcely  fail  of  saying  some- 
tiling  in  his  own  justification,  which  will  go  to  condemn  his 
more  faithful  brethren.  He  will  then  render  himself  popular 
with  those  who  hate  the  truth ;  and  being  esteemed  a  great 
and  good  man,  he  will  have  influence  with  many  who  love  the 
truth,  to  make  them  think  it  imprudent  to  press  it  upon  the 
consciences  of  those  who  dislike  it.  And  thus  he  will  be  de- 
stroying the  influence  of  his  more  faithful  brethren,  and  setting 
even  the  friends  of  truth  themselves  against  the  faithful  dec- 
laration of  it.  And  when  the  influence  of  his  more  faithful 
brethren  is  by  this  means  destroyed,  it  is  said  at  once  that  they 
lost  it  by  their  own  imprudent  conduct ;  and  the  loss  of  it  is 
pleaded  as  a  proof  that  their  conduct  was  wrong.  And  thus 
the  evil  accumulates,  and  extends  itself  far  and  wide ;  and  the 
consequences  go  down  to  succeeding  ages,  and  are  never  fully 
known,  till  the  day  of  judgment  discloses  them,  and  the  eter- 
nal pit  re-echoes  with  the  groans  of  those  who  have  been  de- 
stroyed forever  by  this  means. 

Th.  What  did'the  great  Apostle  of  the  Gentiles  mean  when 
he  said,  he  "  was  made  all  things  to  all  men,  that  he  might  by 
all  means  save  some  ?" 

Pr.  It  is  evident  that  he  did  not  mean  a  compliance  with 
any  thing  unlawful.  And  from  what  he  elsewhere  says,  it  is 
plain  that  he  considered  it  unlawful  to  disguise  or  keep  back 
the  great  truths  of  the  Gospel.  From  the  connection  in  which 
he  says  it,  it  appears,  that  a  compliance  with  the  ceremonies 
of  the  law  of  Moses,  when  among  the  Jews,  and  an  omission 
of  them,  when  among  the  Gentiles,  were  the  things  chiefly 
spoken  of.  A  compliance  with  the  innocent  customs  of  those 
among  whom  we  are,  in  order  to  gain  their  attention  to  the 
truth,  would  be  in  accordance  with  his  declaration  and  example. 
"  To  the  weak,"  he  says,  "  became  I  as  weak,  that  I  might  gain 
the  weak."  That  is,  he  adapted  his  instructions  to  the  capa- 
city of  his  hearers,  and  took  pains  to  teach  them  in  such  a 
manner,  as  to  be  understood ;  not  making  a  vain  ostentation 
of  his  learning  and  talents,  to  excite  the  admiration  of  his 


76  THE 

hearers,  but  giving  his  instructions  in  a  plain  and  familiar 
manner. 

Th.  What  did  he  mean  by  saying  to  the  Corinthians,  "  I 
have  fed  you  with  milk,  and  not  with  meat ;  for  hitherto  ye 
were  not  able  to  bear  it,  neither  yet  now  are  ye  able  ?" 

Pr.  By  milk,  he  doubtless  meant  the  first  principles  of  the 
Gospel,  those  plain,  fundamental  truths,  the  belief  and  love  of 
which  are  so  necessary  to  the  growth  and  comfort  of  the  chil- 
dren of  God ;  and  by  meat,  such  truths  as  are  less  necessary 
to  be  known,  a/id  more  difficult  to  be  understood.  What 
those  truths  are  which  he  calls  milk,  may  be  learned  from 
what  he  proceeded  to  teach  to  the  Corinthians  after  making 
this  declaration.  They  are  the  same  truths  he  taught  in  all 
his  epistles,  and  in  all  his  preaching ;  and  what  he  calls  meat, 
we  may  gather  from  such  truths  as  he  taught  to  others,  but 
not  to  the  Corinthians.  Perhaps  the  connection  of  the  cere- 
monial law  with  the  Christian  dispensation,  and  the  things  sig- 
nified by  its  various  types  and  shadows,  and  the  prophecies 
respecting  the  millennium,  are  of  this  description.  He  taught 
these  things  to  others,  but  not  to  the  Corinthians.  Many,  in 
these  days  of  abounding  error  and  iniquity,  wrest  these  decla- 
rations of  the  Apostle,  to  justify  themselves  in  practices  which 
the  same  Apostle  most  pointedly  condemns,  and  which  his 
whole  practice  contradicts. 

After  this  conversation,  the  pilgrims  were  taken  to  see  the 
rarities  of  the  house,  which  had  been  shown  to  Christian  and 
other  pilgrims  before ;  after  which  they  returned  to  dinner, 
which  was  a  meal  of  the  same  description  as  their  former  one ; 
and  after  they  had  dined,  they  sung  the  following  hymn : 

"  In  thine  own  ways,  O  God  of  love, 
We  wait  the  visits  of  thy  grace ; 
Our  souls'  desire  is  to  thy  name, 
And  the  remembrance  of  thy  face. 

"  Look  how  rebellious  men  deride 

The  tender  patience  of  our  God  ; 

But  they  shall  see  thy  lifted  hand, 

And  feel  the  scourges  of  thy  rod. 

"  Hark!  the  Eternal  rends  the  sky, 
A  mighty  voice  before  him  goes ; 
A  voice  of  music  to  his  friends, 

But  threat' ning  thunder  to  his  foes. 

"  Come,  children, to  your  Father's  arms, 
Hide  in  the  chambers  of  my  grace, 
Till  the  tierce  storms  be  over-blown, 
And  my  revenging  fury  cease." 


IN    THE    NINETEENTH    CENTURY.  77 


CHAPTER   XI. 

THEN,  after  they  had  walked  in  the  garden,  and  partaken  of 
its  delicious  fruits,  and  been  regaled  with  the  odors  from  the 
beds  of  spices,  they  returned  to  the  house,  and  resumed  their 
conversation,  as  follows : 

Ardent.  There  is  one  thing  which  seems  to  promise  well  for 
the  interests  of  true  pilgrims  in  the  present  and  succeeding 
generations ;  I  mean,  the  efforts  which  are  made  at  this  day 
to  send  the  Gospel  to  the  destitute,  by  circulating  the  King's 
statute-book,  by  educating  pious  young  men  to  be  qualified  for 
ambassadors  of  the  King  to  his  rebellious  subjects,  by  sending 
forth  those  ambassadors  to  every  part  of  the  world,  and  by 
training  up  children  in  the  knowledge  of  the  Scriptures. 

Charity.  This  is  indeed  a  noble  work,  and  it  rejoices  my 
heart  to  see  it  go  on  so  prosperously.  I  have  long  mourned 
over  the  darkness  and  delusion,  the  ignorance  and  the  sin  of  a 
perishing  world.  I  have  lamented  the  indifference  which  has  so 
long  prevailed  on  this  subject,  among  the  professed  disciples 
of  our  Lord,  and  rejoice  to  see  them  awake  to  its  importance. 
But  the  efforts  which  have  been  yet  made,  in  comparison  with 
what  needs  to  be  done,  have  been  next  to  nothing.  They 
must  be  vastly  increased,  or  the  Gospel  will  never,  by  these 
means,  be  preached  to  all  nations.  They  are  yet  scarcely  suf- 
ficient to  maintain  the  ground  which  Christianity  now  occupies. 

Ard.  Doubtless  they  will  be  vastly  increased.  Who  would 
have  thought,  thirty  years  ago,  that  so  much  would  have  been 
accomplished  as  has  been  done  already  ? 

Char.  I  hope  they  will  be  vastly  increased.  But  in  order 
to  the  permanent  increase  and  prosperity  of  the  work,  it  is 
necessary  that  the  true  nature  of  the  Gospel  should  be  better 
understood,  and  its  true  spirit  more  extensively  prevail.  Many 
causes  have  operated  to  promote  the  work  hitherto,  which 
cannot  be  expected  to  operate  permanently.  The  spirit  of  the 
Gospel  is  a  spirit  of  disinterested  benevolence.  It  leads  us  to 
love  our  neighbor  as  ourselves,  and  to  give  up  ourselves,  with  all 
that  we  have,  and  all  that  we  are,  for  the  promotion  of  the  com- 
mon cause.  The  primitive  disciples  of  our  Lord  felt  and  acted 
thus ;  and  then  the  great  work  went  on  rapidly.  When  Chris- 
tians shall  again  generally  feel  and  act  thus,  we  may  expect 
the  work  will  go  on  again  in  a  similar  manner. 

Ard.  And  is  it  not  this  spirit,  which  has  produced  all  the 


78 

change  that  has  taken  place  in  modern  times  ?     What  else  can 
have  contributed  to  it  ? 

Char.  This  spirit  has  doubtless  actuated  many,  and  been  a 
principal  cause  of  the  change.  But  if  we  should  ascribe  it 
wholly  to  this,  and  form  our  expectations  of  its  continuance 
accordingly,  we  should  expose  ourselves  to  a  disappointment 
that  might  have  a  very  discouraging  effect  upon  us.  Some 
have  aided  the  work,  as  I  said,  from  pure  disinterested  re- 
gard to  the  glory  of  God,  and  the  best  good  of  their  fellow- 
men.  The  efforts  of  such  will  no  doubt  be  continued.  But 
others  have  been  influenced  by  various  motives,  which  arose 
from  the  circumstances  of  the  moment,  and  cannot  be  ex- 
pected to  continue.  Some  have  been  influenced  by  the  love  of 
novelty.  Their  attention  has  been  attracted  to  the  various 
benevolent  enterprises  of  the  present  day,  because  they  were 
new.  When  they  cease  to  be  new,  that  interest  ceases.  Some 
have  been  influenced  by  sympathy.  The  miseries  of  those 
destitute  of  the  Gospel,  have  been  set  before  them  in  glowing 
colors,  and  have  deeply  affected  them  for  a  time.  But  these 
things,  by  being  often  repeated,  and  becoming  familiar,  cease 
to  produce  the  same  effect.  Some  have  been  influenced  by 
the  hope  of  immediate  and  great  success.  Their  expectations 
have  been  raised  high,  and  they  have  anticipated  a  share  in 
I  he  glory  of  so  great  a  work,  and  a  participation  in  the  tri- 
umph of  its  complete  success.  A  few  trials  and  disappoint- 
ments will  cool  the  ardor  of  such,  and  sink  them  into  de- 
spondency and  inaction.  Some  have  been  influenced  by  a  re- 
gard for  their  reputation.  They  wish  to  be  considered  as 
standing  high  among  Christians,  and  have  seen  that  while  the 
work  is  popular,  they  must  be  forward  in  it,  in  order  to  main- 
tain their  character.  When  it  becomes  less  popular,  they  will 
be  less  forward.  Some  have  been  influenced  by  the  opinions 
and  example  of  others.  Many  are  guided  by  what  others 
think  and  do,  instead  of  being  guided  by  the  Bible.  When 
those  whom  they  follow  shall  become  cool  towards  this  work, 
they  will  become  cool  also.  Some  have  been  influenced  by  a 
personal  regard  for  the  individuals  who  are  employed  or  are 
to  be  employed,  as  ambassadors  of  the  King.  When  that  mo- 
tive ceases,  their  interest  in  the  work  will  cease.  And  many, 
no  doubt  have  given  something  to  aid  the  work,  because  they 
have  been  solicited  to  do  it,  merely  to  free  themselves  from  the 
trouble  of  solicitation.  Such  have  felt  no  interest  in  the  work 
itself,  and  will  be  more  and  more  set  against  it,  as  they  are  re- 
peatedly called  upon  to  contribute  for  its  advancement.  Some 
perhaps,  have  been  influenced  by  self-righteous  motives,  by  the 
desire  of  increasing  their  substance,  or  the  fear  of  losing  what 


IN    THE    NINETEENTH    CENTURY.  79 

they  have.  But  those  who  are  perfectly  selfish,  never  assist  a 
benevolent  enterprise  for  the  sake  of  doing  good  ;  and  will  find 
means  of  eluding  the  force  of  those  motives  which  are  urged 
in  its  favor.  It  is  to  be  expected  that  those  who  understand 
and  love  the  Gospel,  and  are  actuated  by  its  benevolent  spirit, 
will  be  persevering  and  active  in  their  efforts  for  the  spread  of 
the  Gospel.  But  the  aid  which  has  been  received  from  others, 
from  the  causes  which  I  have  mentioned,  will  not  be  likely  to 
be  continued,  and  ought  not  to  be  much  relied  upon. 

Th.  Is  it  not,  then,  greatly  to  be  desired,  on  this  account  as 
well  as  others,  that  Christians  should  be  better  acquainted  with 
that  system  of  doctrines  which  teaches  a  disinterested  religion  ? 

Char.  Certainly.  If  indifference  to  the  truth  prevails,  the 
cause  of  Christia'n  benevolence  must  decline.  Men  cannot  be 
expected  to  make  great  sacrifices  to  maintain  or  spread  that 
Gospel  which  they  do  not  understand  nor  love. 

Ard.  I  have  known  some  who  appeared  to  be  very  active  in 
promoting  the  cause  of  Christian  benevolence,  who  yet  mani- 
fested but  little  inclination  to  inquire  into  doctrinal  truth,  and 
but  little  attachment  to  any  set  of  opinions. 

Char.  The  reasons  which  I  have  already  mentioned  may  ac- 
count for  it,  in  part.  And  if  there  are  some,  who  feel  and  act 
out  more  true  benevolence  than  their  system  teaches,  they  are 
probably  persons  who  do  not  think  much,  and  are  under  the 
influence  of  some  prejudice.  Unhappily,  some  who  profess  an 
attachment  to  the  true  Gospel  scheme,  do  not  feel  it  in  their 
hearts.  They  talk  of  benevolence,  but  do  not  manifest  it  by 
their  life.  One  such  example  does  great  injury  to  the  cause 
of  truth,  and  serves  to  prejudice  many  against  it. 

Th.  I  perceive  that  I  was  right,  then,  in  telling  that  impos- 
tor who  assumes  your  name,  that  "  Charity  rejoiceth  not  in 
iniquity,  but  rejoiceth  in  the  truth.'" 

Char.  Certainly.  I  rejoice  in  the  truth,  on  account  of  its 
own  excellence.  I  rejoice  in  it  also,  because  it  is  the  appointed 
means  of  promoting  the  conversion  and  sanctification  of  sin- 
ners. And  I  am  grieved  at  the  prevalence  of  error,  because  it 
is  the  means  of  leading  men  to  destruction.  As  I  wish  well 
to  all  men,  I  wish  that  they  may  be  begotten  by  the  word  of 
truth — sanctified  through  the  truth — have  repentance  to  the 
acknowledging  of  the  truth — purify  their  souls  in  obeying  the 
truth — and  attain  salvation  through  sanctification  of  the  Spirit 
and  belief  of  the  truth.  And  I  wish  to  see  the  whole  world 
converted  to  the  belief,  and  love,  and  practice  of  the  truth. 
To  be  indifferent  to  truth,  is  directly  contrary  to  my  nature. 
And  she  that  assumes  my  name,  and  professes  so  much  indif- 
ference as  to  what  sentiments  men  embrace,  does  it  only  to 


80 


THE  PILGRIM'S  PROGRESS 


conceal  her  enmity  to  the  truth,  that  she  may  the  more  effec- 
tually lead  men  away  from  it.  She  may  feel  indifferent  which 
of  the  various  schemes  of  error  is  embraced  ;  but  she  hates 
the  truth  with  all  her  heart,  and  sometimes  she  will  avow  it. 
She  commonly  professes  this  indifference  in  the  company  of 
those  who  believe  the  truth,  that  she  may  conceal  her  true 
character  and  gain  their  confidence.  She  knows  that  if  she 
can  weaken  their  attachment  to  the  truth,  and  lead  them  to  em- 
brace her  favorite  maxim,  that  it  is  of  no  importance  what  men 
believe,  she  has  already  gained  much.  On  some  accounts,  it 
is  most  for  the  promotion  of  her  cause,  to  have  some  such  per- 
sons among  the  friends  of  truth.  While  they  are  ranked  among 
the  friends  of  truth,  they  will  retain  an  influence  there,  which 
they  would  lose  if  they  became  its  open  enemies.  And  having 
embraced  her  maxims  they  can  propagate  them  with  success  ; 
and  thus  prepare  the  way  for  her  own  influence  to  be  more 
directly  exerted. 

Ard.  It  is  often  objected  against  giving  any  thing  to  pro- 
mote objects  of  benevolent  enterprise,  that  we  ought  to  save 
it  for  our  children.  And  it  is  written,  "  if  any  provide  not  for 
his  own,  and  especially  for  those  of  his  own  house,  he  hath 
denied  the  faith,  and  is  worse  than  an  infidel." 

Char.  The  connection  in  which  that  is  written,  shows  what 
it  means.  The  primitive  churches  made  provision  for  the  sup- 
port of  those  members  who  were  unable  to  provide  for  them- 
selves. But  if  any  man,  who  was  able  to  provide  for  his  aged 
parents,  should  throw  them  upon  the  funds  of  the  church,  it 
would  be  such  a  proof  of  his  covetousness,  as  would  destroy 
his  Christian  character.  The  passage  is  against  covetousness : 
but  it  is  often  made  use  of  as  a  cloak  of  covetousness. 

Ard.  But  how  shall  the  objection  be  answered  ? 

Char.  It  is  not  the  duty  of  parents  to  let  their  children  suf- 
fer, in  order  to  give  away  what  is  needed  to  supply  their  actual 
wants.  But  children  who  enjoy  health,  and  are  trained  to 
habits  of  industry  and  self-denial,  do  not  need  to  have  prop- 
erty laid  up  for  them.  It  more  frequently  proves  a  curse  than 
a  blessing.  Covetous  parents  commonly  have  profligate  chil- 
dren. And  the  latter  waste  an  estate  quicker  than  the  former 
accumulated  it.  Those  children  are  more  likely  to  do  well  for 
themselves,  as  well  as  for  the  public,  who  are  trained  up  by 
benevolent  parents,  than  those  who  are  trained  up  by  covetous 
ones.  Those  who  are  taught  habits  of  industry,  prudence, 
self-denial,  generosity,  and  public-spiritedness,  will  not  be  like- 
ly to  come  to  want.  Such  habits  will  gain  them  friends  and 
employment ;  and,  with  the  blessing  of  God,  will  insure  suc- 
cess in  their  enterprises.  But  those  who  are  trained  up  to  the 


IN    THE    NINETEENTH    CENTURY.  81 

habit  of  making  their  own  gratification  their  only  object,  will 
be  destitute  of  the  qualifications  which  are  most  necessary  to 
success  in  the  world.  And  if  they  have  been  led  to  depend 
upon  a  patrimony  for  support,  rather  than  on  their  own  indus- 
try, it  is  so  much  the  worse  for  them.  I  think,  therefore,  that  if 
parents  studied  the  good  of  their  children  in  this  life  only,  and 
liad  no  regard  for  the  great  cause  of  Christian  benevolence,  it 
would  be  much  wiser  for  them  to  give  away  what  is  not  need- 
ed, than  to  hoard  it  up  for  those  that  are  to  come  after. 

Th.  It  is  also  objected,  that  what  is  spent  in  sending  the 
Gospel  to  the  heathen  is  thrown  away,  because  they  are  better 
without  the  Gospel  than  with  it. 

Char.  That  objection  can  be  made  by  none  but  such  as  do, 
at  heart,  disbelieve  the  Gospel  itself.  If  the  Gospel  is  charge- 
able with  doing  more  hurt  than  good,  then  it  is  a  curse  to  the 
world,  and  is  not  true. 

Th.  Perhaps  those  who  make  the  objection  would  not  ad- 
mit this  consequence.  But  they  think  the  heathen  are  as  likely 
to  be  saved  in  their  present  state,  as  they  would  be  if  they  had 
the  Gospel. 

Char.  The  present  state  of  the  heathen  world  is  no  better 
than  it  was  in  the  days  of  the  apostles.  They  labored  to  spread 
the  Gospel  among  those  who  were  then  heathens,  that  they 
might  thereby  save  souls  from  everlasting  perdition.  Those 
who  make  this  objection  condemn  the  conduct  of  the  apostles. 

After  this  conversation,  the  pilgrims  were  taken  to  the  li- 
brary, and  shown  the  records  of  the  house,  in  which  they  found 
the  history  of  many  excellent  pilgrims  who  had  gone  this  way 
before  them.  So  the  company  had  much  conversation  on 
what  those  pilgrims  had  met  with  in  their  travels,  on  the  dan- 
gers they  had  escaped,  the  difficulties  they  had  surmounted, 
and  the  deliverances  they  had  experienced,  and  also  the  snares 
into  which  some  of  them  had  fallen,  through  neglect  of  watch- 
fulness and  prayer.  And  Piety,  Prudence,  and  Charity,  made 
many  remarks  on  those  incidents,  and  the  use  which  the  pil- 
grims ought  to  make  of  them  for  their  own  instruction  and 
consolation. 

And  when  they  had  spent  some  time  in  this  way,  both  pleas- 
antly and  profitably,  they  returned,  and  sat  down  to  supper. 
Now,  the  supper,  I  perceived,  was  the  principal  meal  of  this 
family ;  and  though  served  up  in  a  plain  and  simple  manner, 
it  is  prepared  of  more  costly  materials,  even  such  as  were 
brought  from  a  far  country,  and  were  bought  with  a  price  far 
exceeding  in  value  the  wealth  of  the  Indies.  There  was  set 
before  them  a  lamb,  of  the  firstlings  of  the  flock,  a  male  with- 
out blemish  and  without  spot,  prepared  for  them  to  feed  upon. 


82  THE  PILGRIM'S  PROGRESS 

without  a  bone  of  him  being  broken.  Their  bread  was  such  as 
<  ame  down  from  heaven,  and  like  that  which  fed  the  Israelites 
in  the  wilderness.  Their  drink  was  water  from  the  river  of 
Jife,  which  flo\vs  from  the  paradise  of  God,  and  wine  made 
from  the  first  ripe  clusters  of  Eshcol.  Their  food  was  seasoned 
with  the  salt  that  never  loses  it  savor,  and  spices  from  the  gar- 
dens of  king  Solomon. 

So  the  pilgrims  sat  down  to  this  feast  with  great  delight,  and 
the  food  was  sweet  to  their  taste.  Moreover,  at  the  table  they 
had  much  discourse  about  the  Lord  of  the  way,  and  what  he 
had  done  for  pilgrims.  They  spoke  of  his  illustrious  birth,  his 
exalted  character,  his  wonderful  condescension,  his  bitter  suf- 
ferings, and  cruel  death.  They  discoursed  also  of  his  resur- 
rection on  the  third  day,  his  ascension  to  his  Father's  right 
hand,  the  wisdom  and  equity  of  the  government  he  is  now 
exercising,  and  of  his  coming  again  in  the  glory  of  his  Father, 
to  execute  judgment  upon  his  enemies,  and  receive  his  friends 
to  be  partakers  of  his  glory.  They  discoursed  also  of  the  man- 
ner of  life  which  it  becomes  those  to  lead  who  are  admitted  to 
these  high  privileges,  and  allowed  to  indulge  these  glorious 
hopes.  And  after  having  renewed  their  solemn  pledges  to  be 
faithful  to  each  other,  and  faithful  to  the  Lord  of  the  way,  and 
having  offered  their  thanksgivings  to  their  Lord  for  the  enjoy- 
ment of  this  refreshing  season,  they  concluded  by  singing  the 
following  hymn : 

"  LorJ,  at  thy  table  I  behold 

The  wonders  of  thy  grace : 
But  most  of  all  admire,  that  I 
Should  find  a  welcome  place. 

"  I,  that  am  all  defiled  with  sin, 

A  rebel  to  my  God  ; 
I,  that  have  crucified  his  Son, 
And  trampled  on  his  blood. 

"  What  strange,  surprising  grace  is  this, 

That  such  a  soul  has  room  ! 
My  Saviour  takes  me  by  the  hand, 
My  Jesus  bids  me  come. 

"  With  trembling  faith,  and  bleeding  hearts, 

Lord,  we  accept  thy  love  : 
'Tis  a  rich  banquet  we  have  had, 
What  will  it  be  above  !" 

Then,  after  the  company  had  discoursed  together  of  these 
things  a  long  while,  and  had  committed  themselves  to  the  pro- 
tection of  Him  that  never  slumbers  nor  sleeps,  they  retired  to 
rest ;  and  the  pilgrims  were  lodged  in  the  chamber  of  Peace, 
the  same  in  which  the  pilgrim  Christian  had  slept,  when  he 
was  there. 


IN    THE    NINETEENTH    CENTURY.  83 


CHAPTER  XII. 

Now,  in  the  morning,  I  perceived  that  the  pilgrims  arose 
strong  and  vigorous  to  pursue  their  journey ;  and  having  taken 
leave  of  the  family,  and  having  received  from  them  a  letter  of 
introduction  to  such  other  houses  as  had  been  built  by  their 
Lord  for  the  accommodation  of  pilgrims  on  the  road,  they  de- 
parted and  went  on  their  way.  And  as  they  went  along,  they 
discoursed  with  each  other  of  the  things  they  had  seen  and 
heard  at  the  house  Beautiful,  and  of  the  high  privileges  they 
had  enjoyed  there ;  and  they  were  so  taken  up  with  these 
things  that  they  forgot  to  read  any  in  their  books,  as  they  had 
been  wont  to  do  while  they  passed  along. 

I  think,  said  Ardent,  that  we  shall  be  willing  to  bear  cheer- 
fully any  reproach  or  persecution  to  which  we  may  be  sub- 
jected, for  the  sake  of  the  Lord  of  the  way,  since  he  has  en- 
dured so  much  for  us. 

Thoughtful.  It  would,  indeed,  be  unworthy  of  the  name  we 
bear,  and  of  the  privileges  to  which  we  have  been  admitted,  if 
we  should  shrink  from  any  sufferings  to  which  our  Lord  shall 
call  us. 

Ardent.  I  have  been  rash  and  hasty,  heretofore,  and  have 
brought  myself  into  many  difficulties  by  it,  but  I  hope  that  the 
experience  I  have  had  will  teach  me  better  in  future. 

Th.  I  hope  the  things  we  have  learned  will  do  us  good  as 
long  as  we  live  ;  and  that  the  high  privileges  we  have  lately 
enjoyed  will  lead  us  to  seek  after  yet  greater  attainments,  and 
to  be  bold  and  zealous  in  the  service  of  our  Lord  and  Master. 

Then  I  perceived,  that  just  as  they  were  saying  these  things, 
a  man  came  up  behind  them,  whose  name  was  Flattenvell ;  but 
the  pilgrims  knew  him  not.  And  having  overheard  some  of 
their  conversation,  he  said  : 

FlatterwdL  Hail !  ye  highly  favored  ones,  ye  servants  of 
the  Prince  Immanuel,  who  have  undertaken  this  long  and  peril- 
ous journey  for  the  love  you  bear  to  his  name.  Your  Prince 
regards  you  with  great  affection,  and  is  willing  to  give  you  a 
further  proof  of  it.  You  have  indeed  enjoyed  high  privileges 
at  the  house  Beautiful,  but  there  are  higher  privileges  to  be  yet 
enjoyed.  You  have  seen  great  things  there ;  but  you  shall 
see  greater  things  than  these. 

Ard.  We  have  never  seen  you  before ;  but  you  speak  like 


84 

one  that  has  some  knowledge  of  us,  and  of  the  object  of  our 
journey.  We  should  like  to  know  who  you  arc. 

Fl.  Ask  not  after  my  name,  seeing  it  is  a  secret.  I  am  a 
friend  to  you  and  to  the  Lord  of  the  way ;  and  am  not  igno- 
rant of  your  history.  I  know  how  you  forsook  all  that  you 
had,  for  the  love  you  bare  to  the  Lord  of  pilgrims.  And  I 
know  all  the  pains  you  have  taken  to  show  that  love  to  him, 
and  all  the  difficulties  you  have  surmounted  for  his  sake.  I 
have  done  so  before  you,  and  have  been  rewarded  for  it  by 
being  appointed  to  an  honorable  station.  I  am  sent  forth  to 
accompany  you  a  little  in  your  way,  and  to  speak  words  of 
comfort  to  you ;  and  also  to  give  you  some  further  manifesta- 
tions of  the  regard  which  your  Lord  has  to  you. 

Th.  No  praise  is  due  to  us  for  what  we  have  done.  It  is 
the  King  alone  that  has  made  us  to  differ.  Had  it  not  been 
for  his  distinguishing  grace,  we  had  remained  to  this  day  in 
the  city  of  Destruction. 

Fl.  I  know  it ;  and  I  am  glad  to  see  you  so  sensible  of  it. 
Humility  is  a  most  excellent  trait  in  the  pilgrim's  character. 
But  I  knew  you  possessed  it  in  an  eminent  degree  ;  for  other- 
wise I  should  not  have  been  sent  out  to  accompany  you,  and 
to  confer  further  privileges  upon  you.  It  is  written,  "  before 
honor  is  humility ;"  and  "  he  that  humbleth  himself  shall  be 
exalted."  I  am  persuaded  that  the  Lord  of  the  way  intends 
to  make  you  eminent  among  pilgrims,  and  to  prepare  you  for 
great  usefulness  among  them :  and  therefore  it  is,  that  having 
tried  you  hitherto,  and  found  you  so  faithful  to  him,  he  is 
ready  to  grant  you  further  marks  of  his  regard. 

Ard.  I  have  not  been  so  faithful  to  him  as  I  ought ;  nor  so 
firm  in  his  ways  as  my  brother  Thoughtful.  But  I  hope  I 
shall  be  more  so  hereafter. 

FL  No ;  none  are  so  faithful  to  him  as  they  ought  to  be. 
But  you  have  been  more  so  than  many  others.  Your  low 
opinion  of  yourself,  however,  is  a  good  sign ;  and  it  promises 
well  with  regard  to  your  future  progress. 

Th.  Your  commendation  makes  me  ashamed  of  myself;  for 
it  brings  to  mind  my  numerous  imperfections  and  short  comings 
in  duty. 

FL  That  is  well.  It  shows  that  you  are  not  easily  flattered ; 
and  so  are  in  less  danger  of  being  deceived  and  led  astray, 
than  those  who  have  less  knowledge  of  their  own  hearts. 

By  this  time  I  perceived  that  Flatter  well  had  got  a  little  be- 
fore them,  and  as  they  were  engaged  in  conversation,  had 
turned  out  of  the  straight  road  into  another  path,  which  yet 
seemed  almost  as  direct  as  the  right  one,  and  was  leading  them 
on  in  it  with  a  quicker  step,  while  the  path  by  degrees  turned 


IN    THE    NINETEENTH    CENTURY.  85 

more  from  the  direct  road,  up  an  ascent  that  was  so  gradual, 
that  the  pilgrims  did  not  perceive  it.     Then  said  Ardent, 

What  are  the  new  privileges  which  the  Lord  of  the  way  is 
about  to  bestow  upon  us  ? 

Fl.  They  are  privileges  granted  to  but  few  pilgrims,  to  such 
only  as  he  regards  with  peculiar  affection,  and  intends  for  dis- 
tinguished usefulness.  Yonder  is  a  high  tower,  from  which 
is  a  most  delightful  prospect.  You  can  look  down  from  it  on 
all  the  country  round  for  many  leagues ;  and  with  the  aid  of  a 
perspective  glass,  you  can  see  the  Celestial  City,  and  all  the 
road  thither,  together  with  all  the  by-paths  that  turn  out  of 
it :  so  that,  after  having  had  this  discovery,  you  will  be  emi- 
nently qualified  to  be  guides  to  other  pilgrims,  for  which  I  am 
persuaded  the  Lord  of  the  way  intends  you. 

Th.  We  are  not  worthy  of  being  distinguished  above  others  ; 
but  if  the  Lord  of  the  way  has  need  of  us,  in  any  station,  we 
ought  not  to  decline  it. 

FL  I  admire  your  humility.  It  is  a  most  excellent  qualifi- 
cation for  a  place  of  high  distinction. 

So  Flatterwell  hurried  them  along,  till  they  reached  the 
tower,  and  began  to  ascend  by  a  flight  of  steps  that  wound 
round  in  the  inside ;  and  I  observed  that  there  were  no  win- 
dows in  it,  only  a  small  sky-light  at  the  top.  So  they  ascend- 
ed, for  some  time,  Flatterwell  keeping  before,  and  continually 
talking  to  them,  in  the  manner  he  had  done,  of  the  great  re- 
gard their  Lord  had  for  them,  and  of  the  high  honor  to  which 
he  was  now  admitting  them,  in  favoring  them  to  visit  this 
tower,  and  enjoy  the  discoveries  which  were  to  be  made  when 
they  arrived  a4  the  top.  Now,  when  they  had  reached  a  great 
height,  I  saw  that  Flatterwell,  in  his  eagerness  to  hurry  them 
along,  not  taking  heed  to  his  own  steps,  made  a  slip  with  his 
feet,  and  fell  to  the  bottom,  where  he  was  dashed  in  pieces. 
At  this  the  pilgrims  stopped  in  great  amazement,  and  sat  down 
on  the  steps,  to  prevent  falling  themselves,  for  their  heads 
grew  dizzy. 

Then  said  Thoughtful  to  his  companion,  What  does  this 


mean 


Then  said  Ardent,  I  cannot  tell ;  I  fear  I  shall  fall  too ;  for 
my  head  is  very  dizzy. 

Th.  And  so  is  mine.     I  fear  to  look  down.     What  shall  we 
do? 

Ard.  I  know  not.     This  is  a  fearful  place.     Shall  we  try  to 
go  down  ? 

Th.  Ah  me !    I  have  forgotten  to  look  in  my  book  to-day. 
But  I  know  not  whether  I  can  see  to  read,  there  is  so  little 
light  here,  and  my  head  is  so  much  affected. 
8 


THE  PILGRIM'S  PROGRESS 

Ard.  I  have  forgotten  too.  But  let  us  try  to  read  a  little. 
Perhaps  we  shall  get  some  direction. 

So  Thoughtful  plucked  his  book  out  of  his  bosom,  and 
opened  it,  and  read  therein  as  follows :  "  Pride  goeth  before 
destruction,  and  a  haughty  spirit  before  a  fall."  Then  his 
hand  shook,  and  his  head  was  affected  again,  so  that  lie  could 
not  see  for  some  time.  And  Ardent  looked  into  the  book,  and 
found  where  it  was  written,  "  The  Lord  shall  cut  off  all  flat- 
tering lips,  and  the  tongue  that  speaketh  proud  things."  Then 
Thoughtful  looked  again  and  read,  "  Meddle  not  with  him  that 
flattereth  with  his  lips.  A  lying  tongue  hateth  those  that  are 
afflicted  by  it ;  and  a  flattering  mouth  worketh  ruin." 

Then  I  perceived  that  the  pilgrims  were  sore  amazed,  and 
trembled  for  fear.  For  they  began  to  be  sensible  that  they 
must  have  got  out  of  the  right  road,  and  had  been  flattered 
by  the  man  they  had  followed,  who  had  now  met  with  the  de- 
struction he  was  probably  intending  for  them.  So  they  crept 
down  the  steps,  as  well  as  they  could,  which  they  now  per- 
ceived to  be  very  slight,  and  threatening  every  moment  to 
give  way  and  precipitate  them  upon  the  pavement  below, 
where  Flatterwell  had  been  dashed  in  pieces. 

So,  after  a  long  time,  I  saw  that  they  had  reached  the  bot- 
tom in  safety,  and  having  earnestly  besought  their  Lord  and 
King  to  forgive  them  for  hearkening  to  this  deceiver,  and  turn- 
ing out  of  the  right  path ;  and  having  begged  for  direction 
and  deliverance,  and  further  consulted  their  books,  they  found 
written  therein,  "  Return,  ye  backsliding  children,  and  I  will 
iieal  your  backslidings." 

Then,  after  they  were  a  little  revived  (for  trfeir  heads  were 
still  much  affected),  they  considered  the  tower  and  its  situa- 
tion, and  found  written  over  the  door  by  which  they  had  en- 
tered, "  The  Tower  of  Spiritual  Pride."  They  saw,  more- 
over, that  it  stood  upon  the  brink  of  a  precipice,  on  looking 
down  which,  they  saw  the  bones  of  many  who  had  been  led 
up  to  the  top  of  the  tower,  and  thrown  down  from  thence,  by 
Flatterwell  and  his  companions.  Then  they  remembered  that 
it  was  written,  "Behold,  I  am  against  thee,  O  thou  most 
proud,  saith  the  Lord  God  of  Hosts';  for  thy  day  is  come,  the 
time  that  I  will  visit  thee.  And  the  most  proud  shall  stumble 
and  fall,  and  none  shall  raise  him  up." 

Now  I  observed,  that  though  their  heads  were  less  g'ddy 
since  they  had  reached  the  ground,  they  complained  to  e.ich 
other  of  u  violent  pain  in  the  breast,  attended  with  distressing 
faintness,  so  that  they  could  scarcely  stand  upon  their  feet. 
Yet  after  reading  a  while  in  their  books,  they  recovered  a  Jittle, 
go  that  they  began  to  return  by  the  way  that  they  came,  cr^ep- 


IN    THE    NINETEENTH    CENTURY. 


87 


mg  on  softly,  as  well  as  they  could,  till  at  length  they  reached 
the  high  road.  Here  they  kneeled  down  and  gave  thanks  to 
the  Lord  of  the  way,  for  their  deliverance  from  this,  so  groat 
a  danger,  and  for  restoring  them  to  the  right  way ;  and  then 
they  went  forward,  carefully  pondering  the  path  of  their  feet. 
So,  taking  heed  to  their  steps,  they  went  down  into  the  valley 
of  Humiliation,  without  getting  any  slip  by  the  way.  Now 
the  air  of  this  valley  was  very  agreeable  and  refreshing  to 
them,  and  they  had  not  been  long  in  it  before  they  found 
themselves  much  recovered  from  the  sickness  they  had  felt. 
The  dizziness  in  their  heads  was  gone,  the  pain  in  their  breasts 
was  greatly  relieved,  and  they  had  no  more  turns  of  faint  ness. 


CHAPTER  XIII. 

So  they  went  on,  conversing  of  the  dangers  of  the  way,  and 
of  the  terrible  conflict  which  the  pilgrim  Christian  had  here 
with  the  fiend  Apollyon ;  and  of  the  slips  he  got  in  going 
down  into  the  valley,  which  were  the  occasion  of  it,  till  they 
came  to  a  place  where  another  road  came  into  their  way  from 
the  left-hand,  which  appeared  to  be  much  more  beaten  than 
their  own  path.  And  as  they  were  considering  it,  they  saw 
three  men  coming  along  this  road,  whom  they  thought  they 
knew  by  their  gait.  So  they  stopped  till  they  came  up,  and 
they  proved  to  be,  as  they  had  supposed,  their  old  companions, 
whom  they  had  left  behind  at  the  village  of  Careless,  to-wit : 
Feel- well,  Love-self,  and  No-law. 

Then  Feel-well,  who  was  the  foremost,  came  forward  and 
shook  them  cordially  by  the  hand,  saying, 

How  do  you  do,  brethren  ?  I  am  glad  to  see  you  again. 
We  have  overtaken  you,  it  seems,  though  we  staid  behind  a 
little.  I  conclude  we  walk  faster  than  you. 

Ardent.  That  may  be  indeed ;  for  we  have  made  but  poor 
progress  to-day. 

No-law.  Aye,  aye,  I  understand  it.  You  that  will  be  so 
precise,  are  likely  to  be  stumbled  at  every  stone  in  your  path. 
But  we  get  along  bravely. 

F.  W.  Yes,  that  we  do.  And  we  have  had  a  charming 
time  since  we  saw  you.  I  wish  you  had  been  with  us  to  share 
our  enjoyments. 

Th.  We  have  had  some  enjoyments  too,  such  as  the  world 


08  THE 

cannot  give  nor  take  away.  Rut  we  have  had  some  trials 
through  our  own  folly,  and  have  boon  led  oiH  of  our  path,  to 
our  great  hindrance  and  damage.  But  the  Lord  of  the  way 
has  mercifully  delivered  us,  and  restored  us  to  the  right  way 
again.  You  seem  to  have  been  led  out  of  the  way  too ;  for 
you  came  in  now  by  another  road  from  the  left-hand. 

F.  W.  We  have  not  come  by  your  path,  indeed.  And  it 
was  well  we  have  not,  as  appears  by  your  account ;  for  we 
have  had  no  trouble  at  all,  except  coming  up  the  hill  Difficulty, 
which  we  found  rather  steep.  Rut  we  took  our  own  time  for 
it,  and  got  up  without  much  fatigue. 

L.  S.  I  am  very  glad  we  were  not  in  company  with  you  in 
your  troubles.  Perhaps  we  should  have  been  involved  in  them 
too.  But  we  have  got  along  very  well  so  far. 

Ard.  Rut  where  did  you  get  into  this  road  by  which  you 
came,  if  you  ascended  the  hill  Difficulty  ?  I  had  thought  it 
was  the  same  that  turned  out  on  the  left  hand,  at  the  other 
side  of  that  hill. 

F.  W.  No,  that  is  the  path  to  Destruction.  We  had  no 
inclination  to  go  in  that.  Rut  this  leads  from  the  house  Reau- 
tiful,  where  we  lodged  last  night. 

Ard.  You  mean  the  new  house  on  the  left  hand,  a  little  out 
of  the  road  just  after  you  had  got  up  the  steepest  part  of  the 
hill,  with  the  name  on  it  in  large  letters. 

F.  W.  Yes :  the  ladies  told  us  that  the  old  house  had  gone 
to  decay,  and  they  had  built  this  new  one,  for  the  better  ac- 
commodation of  pilgrims. 

Ard.  They  are  deceivers.  Their  true  names  are  Hypocrisy, 
Carnal-Policy,  and  Heresy.  The  old  house  is  not  decayed  at 
all,  and  is  never  likely  to  decay,  being  built  of  living  stones. 
We  lodged  one  night  at  each  house,  and  found  a  vast  differ- 
ence between  them. 

F.  W.  I  cannot  believe  they  are  deceivers.  Their  conver- 
sation suited  me  very  well ;  and  I  enjoyed  myself  in  their  com- 
pany remarkably.  I  could  have  been  willing  to  spend  my  days 
there,  but  only  that  I  wish  to  be  going  on  to  the  Celestial 
City. 

L.  S.  I  cannot  believe  they  are  deceivers.  It  must  be  some 
slander  upon  them.  They  certainly  keep  a  very  good  house. 

N.  L.  I  care  not  who  they  are,  since  I  had  a  very  pleasant 
evening,  a  good  supper,  and  a  comfortable  night's  lodging. 

Th.  Rut  how  came  you  into  this  road  ?  Why  did  you  not 
keep  along  to  the  summit  of  the  hill  ?  You  would  then  have 
seen  that  the  old  house  Reautiful  yet  stands,  without  any  ap- 
pearance of  decay. 

F.  W.  The  ladies  told  us  that  path  was  bad,  and  travelled 


IN    THE    NINETEENTH    CENTURY.  89 

by  none  but  a  few  bigoted  people  who  were  for  having  every 
thing  after  the  old  way.  They  put  us  into  this  road  which 
leads,  with  a  slight  bend  to  the  left,  from  the  back  part  of 
their  house,  and  which  is  travelled,  as  we  perceive,  much  more 
than  the  way  you  came.  The  descent,  too,  into  the  valley  of 
Humiliation,  is  not  so  great,  they  said,  by  this  path,  and  is, 
moreover,  as  we  found,  provided  with  good  steps,  so  that  there 
is  no  danger  of  slipping,  as  there  is  in  the  old  path,  which  has 
often  proved  so  disastrous  to  pilgrims.  We  have  found  it  safe 
and  easy.  And  as  it  has  led  us  here  to  the  same  place  where 
you  are,  I  see  no  reason  why  we  should  not  prefer  it.  There 
are  more  ways  than  one  to  the  Celestial  City. 

JV.  L.  Yes :  there  are  a  great  many  ways  to  the  Celestial 
City ;  and  if  I  get  there,  as  I  am  well  assured  I  shall,  I  do  not 
see  what  difference  it  will  make  by  what  path  I  came. 

L.  S.  I  do  not  like  to  go  far  from  the  straight  path,  lest  I 
should  lose  my  way  entirely,  and  never  reach  the  City.  But 
while  I  keep  as  near  it  as  we  have  this  time,  even  if  your  path 
is  the  right  one,  it  gives  me  no  trouble. 

Th.  From  your  loose  manner  of  talking  about  the  way,  I 
should  conclude  you  had  been  at  the  new  house,  and  received 
some  lessons  from  her  that  assumes  the  name  of  Charity.  You 
talk  very  much  in  her  manner. 

F.  W.  We  did  indeed  discourse  with  her,  as  well  as  with 
Piety  and  Prudence ;  and  were  well  pleased  with  the  instruc- 
tions they  gave  us.  I  know  not  which  I  liked  best,  Piety  or 
Charity. 

Th.  What  did  you  like  so  well  in  her  that  was  called  Piety  ? 
.  F.  W.  Oh,  I  liked  every  thing.  She  spoke  to  my  heart. 
She  cautioned  us  against  entering  into  any  unprofitable  discus- 
sions ;  and  requested  us  to  talk  only  of  tho.se  things  which 
would  increase  our  good  feelings.  And  this  was  just  what  I 
wished  to  do.  So  we  had  a  charming  time  of  it. 

Th.  What  did  you  understand  her  to  mean  by  good  feel- 
ings ? 

F.  W.  Oil,  just  such  feelings  as  I  have  ;  happy  feelings, 
joyful  feelings.  I  know  nothing  about  any  other  good  feelings 
but  such  as  these. 

Th.  No  inquiry  was  made,  I  suppose,  into  the  nature  of 
those  feelings,  nor  from  what  principles  they  proceed,  nor  to 
what  actions  they  tend,  in  order  to  ascertain  whether  they  are 
genuine  or  spurious. 

F.  W.  Genuine  or  spurious !  I  do  not  know  what  you 
mean  by  such  terms.  Good  feelings  are  good  feelings ;  and 
no  inquiry  needs  to  be  made  about  them.  The  great  thing  is 
to  have  them.  If  you  only  experience  them,  you  will  know 


90 

well  enough  that  they  are  good.  I  know  they  are  good,  be- 
cause they  make  me  happy. 

Th.  1  should  think  it  of  some  importance  to  inquire  into 
their  nature,  before  I  decided.  I  am  sensible  that  I  have  had 
selfish  affections,  and  I  think  I  have  had  some  benevolent  af- 
fections. I  believe,  also,  that  I  have  had  many  feelings  Avhich 
were  merely  animal,  and  just  such  as  the  brute  animals  have. 
I  do  not  suppose  they  are  all  equally  good.  My  selfish  affec- 
tions I  consider  sinful ;  my  benevolent  affections  holy  ;  and  my 
animal  feelings  neither  sinful  nor  holy,  any  more  in  me  than  in 
the  brutes. 

F.  W.  You  are  too  metaphysical.  I  do  not  like  metaphys- 
ics. And  you  would  condemn  all  my  good  feelings  as  nothing, 
or  worse  than  nothing.  You  are  against  a  religion  which  con- 
sists in  feeling,  I  see.  I  do  not  think  we  feel  any  too  much.  I 
have  a  poor  opinion  of  a  cold,  unfeeling,  speculative  religion. 
I  want  a  religion  that  I  c&nfeel,  and  I  rejoice  that  I  have  such 
a  religion.  Glory  to  the  King  ! 

Tli.  I  do  not  think  we  have  too  many  right  affections ;  but 
I  do  think  we  have  too  many  wrong  ones.  And  I  fear  that  we 
sometimes  place  great  dependence  on  those  feelings  which  are 
merely  animal,  and  think  they  are  religious  affections.  I  think 
all  true  religion  consists  in  right  affections  ;  but  if  we  consider 
all  our  pleasant  feelings  as  true  religion,  I  think  we  shall  be  in 
danger  of  deceiving  ourselves,  and  perhaps  fatally.  We  shall, 
at  least,  be  in  danger  of  thinking  more  highly  of  ourselves  than 
we  ought  to  think. 

F.  W.  I  do  not  wish  to  hear  any  of  your  speculations.  I 
wish  to  talk  on  some  more  profitable  subjects. 

Th.  I  think  it  cannot  be  unprofitable  to  examine  ourselves, 
since  we  are  commanded  to  do  it.  And  I  do  not  see  how  we 
can  examine  ourselves  to  any  good  purpose,  unless  we  know 
how  to  distinguish  right  affections  from  those  which  are  not. 
If  we  call  evil  good,  and  good  evil,  we  shall  be  likely  to  come 
to  a  very  wrong  conclusion,  after  all  our  self-examination. 

F.  W.  If  I  had  as  little  feeling  as  some,  I  might  need  to 
examine  myself  closely,  in  order  to  find  it.  But  I  have  too 
much  to  be  able  to  doubt,  or  to  have  any  need  of  examining. 

L.  S.  I  perceive  that  I  shall  not  agree  with  brother  Thought- 
ful, in  his  views.  But  I  should  like,  nevertheless,  to  hear  some- 
thing more  about  them.  Pray,  what  do  you  mean  by  animal 
feelings  ? 

Th.  I  mean  such  feelings  as  we  have  in  common  with  the 
brute  creation. 

L.  S.  How  do  you  distinguish  them  from  what  you  call 
benevolent  and  selfish  affections  ? 


IN    THE    NINETEENTH    CENTURY.  91 

Th.  By  their  being  involuntary.  Selfish  and  benevolent 
affections  are  voluntary,  and  are  either  sinful  or  holy.  But 
animal  feelings  are  involuntary,  and  neither  sinful  nor  holy. 
The  presence  of  some  objects  excites  in  us  feelings  that  are 
pleasant  ;  that  of  other  objects,  feelings  that  are  painful.  And 
it  is  so  whether  we  will  or  not.  We  cannot  help  having  these 
feelings,  unless  we  turn  away  our  attention  from  the  object 
whose  presence  excites  them.  We  cannot  look  upon  an  object 
of  distress  without  having  some  feelings  of  sympathy  excited. 

L.  S.  But  are  not  feelings  of  sympathy  towards  an  object 
of  distress  something  good  ? 

Th.  They  are  a   natural   good,  like  a  good  memory,  or  a 
eye-sight ;  but  not  a  moral  good,  like  love  to  God  or  love 
to  man. 

L.  S.  How  do  you  prove  that  they  are  not  a  moral  good, 
and  of  the  nature  of  true  religion  ? 

Th.  The  brute  animals  have  no  true  religion  ;  nor  have  they 
any  sin.  But  the  brute  animals  often  exhibit  such  feelings,  in 
as  high  perfection  as  men  do.  I  have  seen  my  dog  manifest 
such  feelings  in  a  much  higher  degree  than  some  men  do.  But 
I  never  thought  my  dog  had  any  true  religion.  Most  of  the 
brute  animals  with  which  we  are  acquainted,  exhibit  strong 
feelings  of  sympathy  when  one  of  their  own  species  utters  the 
cry  of  distress,  and  hasten  to  his  relief.  And  when  he  is  re- 
lieved, they  show  that  they  sympathize  also  in  his  joy.  If 
these  feelings  are  not  of  the  nature  of  true  religion  in  the 
brutes,  I  see  no  reason  why  they  should  be  thought  to  be  so 
in  human  beings. 

•     L.  S.  But  is  not  a  want  of  feeling,  spoken  of  in  Scripture, 
as  a  mark  of  great  depravity  ? 

Th.  Yes.  A  want  of  benevolent  affections,  in  human  be- 
ings, is  an  evidence  that  the  contrary  affections  exist  in  them. 
Selfish  affections  are  sin.  A  want  of  animal  feeling  may  some- 
times be  an  evidence  of  great  depravity  in  men,  because  a  long 
course  of  wickedness  deadens  ami  destroys  the  natural  capacity 
for  such  feelings.  The  original  capacity  for  such  feelings  de- 
pends probably  on  the  animal  constitution,  and  is  different 
in  different  persons,  as  their  constitutions  differ.  Another 
great  difference  is  made  by  the  course  of  education  and  man- 
ner of  life.  So  that  two  persons  equally  good,  or  equally 
bad,  may  manifest  very  different  degrees  of  it.  But  the  same 
man  will  be  likely  to  manifest  more  animal  feeling:,  after  he 
becomes  a  good  man,  than  he  did  before,  because  his  benevo- 
lent affections  will  lead  him  to  take  a  greater  interest  in  the 
welfare  of  others,  and  of  course  to  direct  his  attention  more  to 
them.  He  will  now,  more  frequently  than  before,  weep  with 


92  THE  PILGRIM'S  PROGRESS 

them  that  weep,  and  rejoice  with  them  that  rejoice ;  because 
his  attention  is  not  so  much  directed  towards  himself  and  his 
own  interests  and  concerns. 

L.  S.  I  think  the  inquiry  is  rather  too  abstruse  and  meta- 
physical to  be  very  profitable.  But  I  like  one  remark  you 
made  very  well.  It  is,  that  our  capacity  for  having  these  ani- 
mal feelings  may  differ  as  our  animal  constitutions  differ,  and 
consequently,  that  two  persons,  equally  good,  may  have  differ- 
ent degrees  of  feeling.  Here  is  brother  Feel-well,  who  has  a 
great  deal  more  feeling  than  I,  but  I  have  not  been  willing  to 
believe  it  was  because  he  had  so  much  more  religion  than  I ; 
though  I  did  not  before  know  how  to  account  for  it. 

N.  L.  I  think  that  remark  must  be  right ;  for  I  have  less 
feeling  than  either,  and  yet  my  faith  is  as  strong,  if  not 
stronger,  than  theirs.  Brother  Love-self  often  has  some  doubts 
about  his  final  acceptance,  but  I  never  have  any  doubts.  And 
faith  I  think  is  the  sum  and  substance  of  all  true  religion. 

F.  W.  Brother  No-law  always  leaves  out  works ;  I  am  for 
both  faith  and  works.  But  I  am  for  good  feelings  above  all. 

Th.  Faith  and  works  are  both  necessary,  and  so  are  good 
feelings.  But  the  subject  we  are  upon,  was  to  find  out  what 
feelings  are  really  good.  I  have  already  stated  my  reasons  for 
considering  mere  animal  feelings  as  neither  good  nor  evil,  in  a 
moral  sense  ;  that  is,  neither  holy  nor  sinful.  But  our  benevo- 
lent and  selfish  affections  are  often  called  feelings  too.  I  have 
already  said,  that  I  consider  benevolent  affections  holy,  and 
selfish  affections  unholy.  What  do  you  say  to  that  ? 

L.  S.  I  do  not  believe  it.  I  believe  that  God  has  made  us 
selfish  creatures,  and  that  it  is  impossible  to  be  otherwise. 

Th.  In  what,  then,  does  holiness  consist  ? 

L,  S.  In  love  to  God,  and  love  to  man. 

Th.  What  kind  of  love  ? 

L.  S.  I  do  not  know  of  but  one  kind  of  love. 

Th.  There  are  two  kinds  of  love,  however ;  selfish  and  dis- 
interested. I  may  love  God,  merely  for  his  kindness  to  me ; 
and  I  may  love  him  for  his  own  excellent  character,  without 
waiting  to  inquire  whether  he  is  my  friend  or  enemy.  I  think 
holiness  consists  in  disinterested  love  to  God  and  man ;  or 
rather  in  a  disinterested  regard  for  all  beings  capable  of  enjoy- 
ment or  suffering. 

L.  S.  What  do  you  mean  by  disinterested  love  ?  I  should 
think  disinterested  love  would  be  no  love  at  all.  If  I  feel  no 
interest  in  another,  I  have  no  love  for  him.  I  should  suppose 
disinterested  love  to  be  the  same  as  indifference. 

Th.  No.  The  word  interested  has  two  meanings.  Disin- 
terested is  opposed  to  one  of  these,  and  uninterested  to  the 


IN    THE    NINETEENTH    CENTURY. 


93 


other.  If  I  say  I  am  interested  in  the  success  of  a  particular 
enterprise,  I  may  mean  that  my  private  interest  will  be  pro- 
moted by  its  success ;  or,  I  may  mean,  that  although  its  suc- 
cess has  no  connection  with  my  private  interest,  yet  I  feel  a 
deep  concern  for  the  welfare  of  those  who  are  engaged  in  it. 
But  if  I  were  to  make  the  contrary  affirmation,  I  should  say, 
in  opposition  to  the  first  sense  of  the  word  interested,  that  I 
am  entirely  disinterested  in  regard  to  that  enterprise,  because 
its  success  has  no  connection  with  my  private  interest ;  and  in 
opposition  to  the  second  sense  of  the  word  interested,  I  should 
say,  I  am  uninterested  in  that  enterprise ;  that  is,  I  am  indiffer- 
ent about  it.  Disinterested  love  to  God  and  man  is  regarding 
the  happiness  of  each  according  to  its  real  worth. 

L.  S.  Then  it  is  impossible  for  any  man  to  exercise  it ;  for 
it  is  impossible  for  any  man  to  know  the  real  value  of  the  hap- 
piness of  God,  or  of  his  fellow-men,  or  even  of  himself.  And 
so  he  never  can  regard  each  according  to  its  real  worth. 

Th.  Does  God  himself  know  the  value  of  his  own  happi- 
ness, and  of  that  of  each  creature  ? 

L.  S.  Certainly. 

Th.  Then  God  can  regard  each  according  to  its  real  worth. 
And  the  true  nature  of  holiness  is  to  be  ascertained  by  what 
it  is  in  God.  Men  are  no  further  holy  than  they  are  conformed 
to  him  in  the  temper  of  their  minds.  No  doubt  God  regards 
every  thing  according  to  its  real  worth  ;  that  is,  he  is  perfectly 
disinterested.  And  we  ought  to  be  like  him  in  this  accord- 
ing to  our  capacity. 

L.  S.  I  am  not  so  sure  of  that.  God  regards  his  own  glory 
supremely :  and  why  should  I  not  regard  my  own  happiness 
supremely  ? 

Th.  "  God  regards  his  own  glory  supremely,  not  because  it 
is  his  own,  but  because  it  is  glory."  That  is,  he  regards  it 
above  every  thing  else,  because  it  is  more  valuable  in  itself 
than  every  thing  else ;  and  not  because  he  is  in  the  least  de- 
gree selfish.  And  he  requires  us  to  make  his  glory  our  su- 
preme object  too,  for  the  same  reason  that  he  does.  It  is  writ- 
ten, "  Whether,  therefore,  ye  eat  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God." 

L.  S.  I  still  think  it  impossible  for  men  to  regard  every 
thing  according  to  its  real  worth ;  because  they  never  know 
the  real  worth  of  any  thing. 

Th.  Perhaps  my  definition  would  have  been  better,  if  I  had 
said  disinterested  love  to  God  and  man,  is  reg-irding  the  good 
of  each  according  to  its  real  worth,  as  far  as  that  is  known. 
The  addition,  however,  is  only  necessary  in  order  to  guard 
against  your  objection ;  for  nothing  can  be  an  object  of  love 


94  THE 

any  further  than  it  is  known.  We  do  know  enough,  however, 
of  God,  to  know  that  his  good  is  worth  more  than  that  of  all 
creatures,  and  ought  to  be  so  regarded.  And  we  know  enough 
of  our  fellow-men,  to  know  that  their  good  is  as  really  valuable 
as  our  own,  and  ought  to  be  regarded  accordingly.  We  do 
know  enough,  therefore,  to  make  the  glory  of  God  our  su- 
preme object,  and  to  love  our  fellow-men  as  ourselves. 

L.  S.  If  I  am  to  love  my  neighbor  as  myself,  then  it  is  my 
duty  to  love  myself;  and  so,  some  degree  of  selfishness  is 
right. 

Th.  No ;  your  love  to  yourself  ought  not  to  be  selfish  love. 
If  you  regard  every  thing  according  to  its  real  worth,  as  far  as 
that  is  known,  you  will  regard  your  own  good  in  its  due  pro- 
portion. You  will  not  overlook  yourself,  any  more  than  you 
will  overlook  your  neighbor.  You  must  love  yourself  with  a 
disinterested  love.  Selfishness  consists  in  regarding  our  own 
good  because  it  is  ours,  and  in  regarding  the  good  of  others  no 
further  than  it  is  conducive  to  our  own,  and  for  no  other  rea- 
son. If  my  love  to  God  is  selfish,  then  I  love  him  for  no  other 
reason  than  because  I  think  he  loves  me,  and  intends  to  make 
me  happy ;  and  if  I  did  not  suppose  he  would  make  me  happy, 
my  love  would  be  turned  into  hatred. 

L.  S.  Yes ;  and  so  it  must  be.  "  Can  the  criminal  at  the 
bar  love  the  judge  who  condemns  him  ?  No  ;  he  cannot." 

Th.  He  can,  if  he  feels  right.  The  judge  does  right  in  con- 
demning him  ;  and  if  he  feels  right,  he  loves  righteousness,  and 
loves  the  judge  for  doing  right.  But  if  the  criminal  is  justifi- 
able in  hating  the  judge  for  righteously  condemning  him,  then 
Satan  is  justifiable  in  hating  God,  who  righteously  condemns 
him  ;  and  all  who  are  righteously  condemned  in  the  great  day 
will  be  justifiable  in  hating  God  forever  for  doing  right. 

L.  S.  This  fine  spun  theory  of  disinterested  benevolence  will 
never  do  for  me.  It  may  appear  plausible  in  theory,  but  it  can 
never  be  reduced  to  practice.  But  my  greatest  objection  to  it, 
is,  that  if  it  is  true  it  cuts  me  off.  And  I  cannot  bear  to  think 
that  I  have  come  so  far  on  pilgrimage,  and  yet  have  no  religion 
at  all.  No ;  I  cannot  bear  it :  I  will  not  believe  it. 

F.  W.  I  know  it  is  not  true.  For,  if  it  is  true,  I  am  no 
Christian.  But  I  know  I  am  a  Christian,  and  therefore  I  know 
it  is  not  true. 

Th.  Is  it  safe  to  make  our  experience  the  test  of  truth  ? 
Ought  we  not  rather  to  make  the  truth  the  test  of  our  expe- 
rience ?  The  truth  will  stand,  whether  it  accords  with  our  ex- 
perience or  not.  But  our  experience  will  not  stand,  unless  it 
accords  with  the  truth. 

My  book  says,  "  Take  heed  that  ye  be  not  deceived. — Let 


IN    THE    NINETEENTH    CENTURY.  95 

no  man  deceive  himself. — The  hypocrite's  hope  shall  perish. — 
Examine  yourselves  whether  ye  be  in  the  faith. — He  that  trust- 
eth  in  his  own  heart  is  a  fool." 


CHAPTER   XIV. 

Now  I  saw  in  my  dream,  that  by  this  time  the  company 
drew  near  a  house,  by  the  road  side,  built  for  the  entertain- 
ment of  pilgrims,  and  kept  by  an  old  pilgrim  by  the  name  of 
Stephanas,  one  of  the  descendants  of  that  Stephanas  of 
Achaia,  whose  household  had  addicted  themselves  to  the 
business  of  ministering  to  the  saints,  when  St.  Paul  passed  this 
way.  So  Thoughtful  and  Ardent,  being  desirous  of  resting  a 
little,  and  obtaining  some  refreshment,  proposed  to  stop.  But 
the  rest  of  the  company  chose  to  go  on.  Then  Thoughtful 
knocked  at  the  door,  which  was  opened  by  Stephanas  himself, 
who  inquired  who  they  were,  and  what  they  wanted.  So  they 
told  him  they  were  pilgrims,  going  from  the  city  of  Destruc- 
tion to  Mount  Zion :  and  being  weary  in  their  journey,  and 
having  understood  that  this  house  was  built  for  the  entertain- 
ment of  pilgrims,  they  were  desirous  to  stop  and  rest  them- 
selves for  a  season,  and  obtain  such  refreshments  as  they  need- 
ed. Then  he  asked  them  where  they  had  lodged  last,  and 
whether  they  had  brought  letters  of  introduction  ;  for,  said  he, 
there  are  many  travellers  on  this  road  of  late,  who  endeavor  to 
thrust  themselves  upon  me ;  but  who  do  not  relish  the  fare 
which  my  house  affords,  and  without  benefiting  themselves, 
destroy  the  comfort  of  my  family,  and  of  any  true  pilgrims  I 
may  have  with  me.  They  have,  indeed,  put  on  the  pilgrim's 
dress,  and  are  found  in  the  pilgrim's  path;  but  they  have  not 
come  in  by  the  door,  and  their  end  will  be  according  to  their 
works.  So  they  told  him  where  they  had  lodged,  and  showed 
him  their  letters  of  introduction.  Then  he  said,  I  know  the 
hand  -writing.  Please  to  walk  in.  The  good  of  the  house  is 
before  you.  It  is  always  a  pleasure  to  me,  to  see  the  true 
friends  of  my  Lord,  as  I  hope  you  are.  But  who  are  those 
men  that  have  just  left  you?  for  I  saw,  through  my  window, 
that  there  were  five  of  you  in  company. 

Thoughtful.  Their  names  arc  Fivl-woll,  Love-self,  and  No- 
law.  They  are  from  the  same  place  from  which  we  came  :  but 
they  have  not  come  in  company  with  us  all  tho  way.  We  first 


96  THE  PILGRIM'S  PROGRESS 

saw  them  come  into  the  way,  a  little  this  side  of  the  Inter- 
preter's house,  from  a  by-path,  which  leads  thither,  through  the 
village  of  False-peace. 

Stephanas.  I  can  tell  something  about  them  then.  They 
are  some  of  Mr.  Blind- guide's  hearers  ;  they  came  up  the  hill 
of  Selfish-sorrow,  under  the  guidance  of  False-repentance, 
through  the  gate  of  Delusion,  into  the  village  of  False-peace, 
by  the  house  of  Mr.  Self-confidence,  through  the  way  into 
the  way  which  leads  over  the  stile  of  the  Hypocrite's  Hope. 
Great  numbers  come  that  way  of  late.  I  am  glad  they  did 
not  call  here.  They  will  find  entertainment  more  to  their  mind 
at  the  house  of  Mr.  Any-thing,  who  lives  just  between  this 
valley  and  the  next.  He  always  conforms  himself  to  his  com- 
pany in  every  thing,  and  professes  to  agree  with  every  man  he 
meets. 

Tk.  But  you  are  willing  to  do  good  unto  all  men,  I  trust. 
Perhaps,  if  they  had  called,  you  might  have  said  something  to 
them  to  open  their  eyes ;  for  I  fear  they  are  greatly  deceived 
respecting  themselves. 

Ste.  I  'have  had  too  much  acquaintance  with  such  people, 
to  think  there  is  much  prospect  of  undeceiving  them.  I  have 
seldom  known  one,  who  has  got  into  the  way  by  the  stile  of 
the  Hypocrite's  Hope,  that  was  ever  undeceived.  They  are 
usually  so  wise  in  their  own  conceit,  that  there  is  more  hope 
of  a  fool  than  of  them.  They  are  usually  ignorant  of  their 
own  hearts,  and  ignorant  of  the  King's  statute  book.  And 
hence  it  is,  that  they  are  wiser  in  their  own  eyes,  than  seven 
men  that  can  render  a  reason.  Pride  and  Ignorance  are  yoke- 
fellows, and  are  seldom  separated  from  each  other  ;  and  when 
Self-will  holds  the  reins,  as  he  usually  does,  few  can  stand  be- 
fore them ;  for  his  driving  is  like  the  driving  of  Jehu  the  son 
of  Nimshi. 

Then  Stephanas  rung  a  bell,  and  directed  refreshments  to 
be  provided  for  the  pilgrims.  Meanwhile  he  continued  his 
discourse  with  them. 

Ste.  If  you  have  only  come  from  the  house  Beautiful  to- 
day, methinks  you  are  late.  Has  any  thing  hindered  you? 

Ard.  Yes.  We  have  been  led  out  of  the  way,  and  narrowly 
escaped  destruction. 

Ste.  How  did  that  happen?  "Ye  did  run  well;  who  did 
hinder  you,  that  ye  should  not  obey  the  truth  ?" 

Ard.  As  we  were  engaged  in  conversation  about  the  privi- 
leges we  had  enjoyed  at  the  house  Beautiful,  a  very  fine-spoken 
man  overtook  us,  and  entering  into  the  same  subject,  said  he 
was  sent  out  to  accompany  us  a  little  way,  and  show  us  still 
greater  things. 


IN    THE    NINETEENTH    CENTURY.  97 

Ste.  I  know  him :  he  is  one  of  the  Flatterwells.  He  has 
cast  down  many  wounded  ;  yea,  multitudes  have  been  slain  by 
him.  But  you  must  have  neglected  your  books,  or  forgotten 
to  watch  and  pray.  For  those  who  are  careful  to  keep  their 
own  hearts,  seldom  fall  into  his  hands. 

Th.  We  did  neglect  both.  And  our  deliverance  from  him 
is  to  be  ascribed  to  Him  who  is  stronger  than  all.  For  he  had 
led  us  nearly  to  the  top  of  the  tower  of  Spiritual  Pride,  when 
he  fell  himself,  and  was  dashed  in  pieces. 

Ste.  It  is  well  that  you  did  not  fall  too.  Many  have  been 
decoyed  to  the  top  of  that  tower,  and  been  pushed  off  upon 
the  sharp  rocks  below.  Some  have  been  caught  in  a  net,  and 
others  have  been  thrown  into  a  pit.  I  know  not  that  any  true 
pilgrim  has  ever  been  destroyed  there ;  but  many  have  been 
greatly  injured,  sometimes  to  the  breaking  of  their  bones,  so 
that  they  went  lame  all  their  life  after.  Moses,  though  the 
meekest  man  that  ever  lived,  once  got  a  fall  there,  so  that  he 
was  disabled  from  leading  the  Israelites  into  Canaan.  Peter 
was  there  dreadfully  entangled  in  a  net,  so  that  he  denied  his 
Master  for  fear.  Paul  was  once  in  great  danger  from  that 
place,  and  was  prevented  from  mounting  the  tower  by  having 
a  thorn  stuck  into  his  flesh.  The  three  friends  of  Job  were  so 
entangled  that  Job  had  to  help  them  out.  And  even  Job  him- 
self seems  to  have  mounted  several  steps  of  that  dangerous 
tower.  Many  of  the  Scribes  and  Pharisees  have  been  thrown 
down  from  the  top  of  that  tower,  and  dashed  in  pieces.  Dio- 
trephes  lost  his  life  there.  And  many  who  had  been  thought 
excellent  pilgrims  while  on  the  way,  have  been  led  up  to  the 
top,  and  thrown  down.  But  it  has  usually  been  discovered 
afterwards,  that  they  had  not  come  in  by  the  Wicket-gate. 

Ard.  It  is  well  then  that  this  Flatter  well  has  come  to  his 
end,  so  that  no  more  pilgrims  will  be  decoyed  by  him. 

Ste.  The  Flatterwells  are  a  numerous  family,  which  is  not 
likely  to  become  extinct  while  the  world  stands.  Many  of 
them  have  been  cut  off  from  time  to  time,  but  others  are  ready 
to  take  their  places.  And  there  is  no  part  of  the  pilgrim's 
path  which  is  free  from  their  intrusions.  Their  great  father 
himself  is  still  alive,  and  as  actively  employed  as  ever  in  de- 
coying pilgrims  from  the  right  path.  It  was  he  that  seduced 
our  great  mother  in  Paradise ;  and  he  had  the  boldness  to  try 
his  art  upon  the  Prince  Immanuel  himself;  but  on  him  he 
could  not  prevail.  There  is  another  tower,  very  much  like  the 
one  you  mounted,  called  the  tower  of  Vain  Glory,  which  has 
destroyed  yet  greater  numbers.  It  stands  near  the  town  of 
Vanity  (through  which  you  are  to  pass),  on  a  high  mountain 
called  Worldly  Grandeur.  King  David  was  once  led  up  that 
9 


98 

tower  by  old  Flatterwell  himself,  and  got  a  terrible  fall.  King 
Solomon  was  led  up  there,  till  Polygamy  caught  him  in  her 
net,  and  Idolatry  bound  him  hand  and  1'oot  with  her  strong 
cords.  Nebuchadnezzar  had  such  a  fall  there  as  deprived  him 
of  his  reason,  and  Belshazzar  lost  there  both  his  life  and  king- 
dom. Pharaoh  the  Great  fell  from  the  top  of  that  tower  into 
deep  waters,  and  sunk  to  the  bottom  like  a  stone.  And  the 
Herod  who  imprisoned  Peter,  had  his  head  so  turned,  by 
mounting  that  tower,  that  he  fancied  himself  a  god,  and  was 
not  undeceived  till  he  found  himself  eaten  of  worms,  and  gave 
up  the  ghost. 

Th.  We  found  our  heads  very  much  affected  by  the  height 
to  which  we  mounted ;  and  after  we  got  down,  we  were  troubled 
with  a  pain  in  the  breast,  and  distressing  faintness.  But  since 
we  descended  into  this  valley,  we  have  found  ourselves  much 
relieved. 

Ste.  The  air  of  this  valley  gives  great  relief  in  such  cases ; 
and  indeed  in  all  those  disorders  to  which  pilgrims  are  subject. 
But  unless  you  take  some  proper  medicine,  you  will  be  likely 
to  feel  the  ill  effects  of  your  ascent  for  a  long  time.  The  pain 
in  your  breast  was  in  consequence  of  your  breathing  the  thin 
air  at  so  great  a  height ;  your  lungs  were  filled  with  it.  And 
the  faintness  is  a  symptom  of  the  disease  called  Self-dependence, 
a  complaint  to  which  pilgrims  are  exposed  on  all  high  grounds, 
and  greatly  prevails  in  the  vicinity  of  that  tower. 

Th.  Can  you  give  us  any  thing  that  will  cure  us  of  this 
disease  ? 

Ste.  A  perfect  and  lasting  cure  seldom,  if  ever,  takes  place 
this  side  of  the  river  which  terminates  your  journey.  But  I 
have  a  medicine  which  often  gives  relief  when  the  fit  comes  on. 
It  is  called  Backslider's  Pills.  The  principal  ingredient  is 
the  herb  Self-loathing,  which  grows  everywhere  in  this  valley. 
A  handful  of  this,  with  a  small  quantity  of  Self-knowledge, 
and  a  few  grains  of  Consideration,  being  compounded  together 
and  moistened  with  the  water  of  Contrition,  makes  a  box  o 
them.  Two  or  three  of  these  pills,  taken  fasting,  will  give  re- 
lief in  most  cases ;  or  prevent  a  fit  from  coming  on,  if  taken 
seasonably.  Their  first  operation  produces  a  sense  of  weak- 
ness through  the  whole  frame  ;  but  that  is  very  soon  followed  by 
the  same  composed,  agreeable  sensation,  which  is  felt  on  breath- 
ing the  air  of  this  valley.  They  are  at  first  a  little  disagreeable 
to  the  taste,  but  habit  soon  renders  them  pleasant. 

So  he  gave  the  pilgrims  each  a  box  of  these  pills ;  and  hav- 
ing taken  some  according  to  his  directions,  they  soon  felt  their 
happy  effects.  And  in  a  little  time,  refreshments  being  brought 
in,  they  sat  down  with  their  host,  and  partook  of  his  fare,  which 


IN    THE    NINETEENTH    CENTURY.  99 

they  found  very  sweet  to  their  taste.  Then,  as  the  day  was 
far  spent,  Stephanas  invited  them  to  stay  with  him  till  the 
next  day,  which  they  willingly  consented  to  do.  They  then 
sat  down,  and  resumed  their  conversation,  as  follows : 

Ste.  Did  the  men,  with  whom  you  parted  at  my  door,  come 
in  your  company  all  the  way  from  the  stile  of  the  Hypocrite's 
Hope,  to  this  place  ? 

Ard.  No.  They  came  with  us  to  the  village  of  Careless, 
where  they  stopped  to  hear  Mr.  Self-conceit  preach,  being  in- 
vited by  one  of  the  inhabitants,  who  extolled  him  as  one  of 
the  finest  preachers  in  the  world. 

Ste.  Why  did  not  you  stop  too  ?     Were  you  not  invited  ? 

Ard.  Yes.  But  we  had  seen  him  before,  and  had  no  incli- 
nation to  hear  him. 

Ste.  Where  had  you  seen  him? 

Ard.  While  we  stood  near  the  cross,  he  came  by ;  and  see- 
ing us  much  affected  at  the  sight,  he  began  to  call  us  poor, 
deluded  creatures ;  and  tried  to  make  us  believe,  that  he  who 
died  on  it  was  nothing  but  a  man  like  ourselves. 

Ste.  Perhaps  it  is  well  for  you  that  you  first  met  him  there, 
when  he  showed  himself  in  his  true  light.  He  imposes  upon 
many  by  his  good  words  and  fair  speeches.  He  pretends  to 
so  much  liberality  of  sentiment,  and  to  such  charitable  feeling 
towards  all  men,  that  he  blinds  the  minds  of  numbers  to  his 
true  character,  and  they  little  suspect  him  to  be  an  enemy  to 
the  Lord  of  the  way.  His  preaching,  for  the  most  part,  is 
very  smooth,  both  in  matter  and  manner,  and  most  of  what  he 
says  in  his  sermons  is  capable  of  an  interpretation  which  is 
•consistent  with  truth.  His  great  art  is  to  keep  the  distin- 
guishing truths  of  Christianity  out  of  sight,  and  not  to  give  any 
alarm  by  bringing  forward  his  errors ;  that  thus  he  may  lull 
suspicion  asleep,  while  he  leaves  the  mind  uninstructed,  and 
ready  to  embrace  any  error  he  may  think  prudent  to  insinuate. 
Meanwhile,  he  endeavors  to  lower  down  the  estimation  in 
which  the  advocates  of  truth  are  held,  by  calling  them  good, 
but  weak  men ;  well  meaning,  but  not  very  enlightened ; 
while  he  embraces  every  occasion  of  praising  up  those  of  his 
own  sentiments,  as  great,  and  good,  and  learned,  and  liberal, 
and  the  like.  Real  pilgrims  who  hear  him  preach,  usually 
discover  that  there  is  something  wanting  in  his  sermons.  They 
are  not  fed  with  the  sincere  milk  of  the  word  ;  but  if  they  are 
not  well  instructed  before,  they  are  not  very  likely  to  discover 
what  the  matter  is  ;  and  are  often  imposed  upon  by  those  pro- 
fessions of  charity,  which  are  ever  on  his  tongue.  He  cries 
down  doctrinal  preaching,  and  religious  controversy,  because 
he  knows  his  own  sentiments  will  not  bear  examination.  And 


100  THE  PILGRIM'S  PROGRESS 

he  cries  up  what  he  calls  practical  preaching,  because  he  knows 
that  all  men,  whether  Christians,  heathens,  Mahometans,  or 
Jews,  believers  or  unbelievers,  will  speak  favorably  of  a  good 
moral  life  ;  and  according  to  their  own  construction  of  the 
phrase,  will  be  in  favor  of  practical  preaching.  But  you  will 
iind  more  of  the  same  fraternity  in  the  town  of  Vanity,  if  you 
stop  there.  Your  late  fellow -travellers  were  well  pleased  with 
his  preaching,  I  suppose. 

Th.  I  should  conclude  so,  from  what  I  know  of  their  senti- 
ments ;  but  we  did  not  ask  them.  We  did  not  meet  with 
them  again  till  we  came  into  this  valley,  when  they  came  in 
by  the  road  that  enters  this  from  the  left  hand. 

Ste.  Then  they  called  at  the  new  house,  just  at  the  top  of 
the  hill  Difficulty,  which  is  kept  by  Hypocrisy  and  her  sisters. 
Most  of  those  who  come  into  the  way  by  the  stile  of  the  Hypo- 
crite's Hope,  call  at  that  house ;  and  they  inveigle  some  true 
pilgrims  too,  and  by  their  arts  get  them  under  their  influence 
for  a  time.  How  did  you  escape  them  ?  They  seldom  let 
any  pass  without  trying  to  persuade  them  to  go  in. 

Ard.  We  did  not  entirely  escape  them.  For  I  was  so  in- 
considerate as  to  be  inclined  to  go  in,  at  the  first  invitation, 
and  urged  my  brother  with  me,  against  his  better  judgment. 

Th.  And  I  consented  to  go  in,  while  yet  I  was  not  satisfied 
that  it  was  the  right  house. 

Ste.  You  were  both  to  blame.  You  should  have  consulted 
your  books,  and  taken  heed  to  the  directions  contained  in 
them.  But  how  did  you  get  away  ?  Why  did  they  not  pre- 
vail upon  you  to  take  the  left  hand  path  ? 

Th.  We  were  not  pleased  with  their  conversation  in  the 
evening  ;  and  so  after  spending  the  night  in  reading  our  books, 
and  in  crying  to  our  King  for  forgiveness  and  direction,  we  left 
the  house  as  soon  as  it  was  light  in  the  morning,  without  re- 
garding the  cries  of  the  porter,  and  not  having  seen  the  mis- 
tresses of  the  house. 

Ste.  You  have  great  reason  to  be  thankful  for  your  deliver- 
ance. It  is  not  often  that  any  get  out  of  their  hands  with  so 
little  trouble.  For  though  they  profess  unbounded  charity, 
and  liberality  of  sentiment,  and  a  willingness  to  let  every  one 
choose  freely  his  own  place  of  entertainment,  and  disclaim  the 
idea  of  retaining  any  against  their  will — all  this  is  intended  to 
influence  travellers  to  come  to  their  house,  and  to  persuade 
them  to  stay  contentedly.  But  if  any  seem  to  manifest  a  wish 
to  get  away  from  under  their  influence  and  control,  the  whole 
family  is  at  once  roused  to  oppose  it.  All  the  arts  of  flattery, 
persuasion,  and  entreaty,  are  made  use  of,  and  every  obstacle 
which  can  be  invented,  is  thrown  in  their  way.  And  if,  after 


IN    THE    NINETEENTH    CENTURV.  101 

all,  any  will  abandon  them,  he  is  sure  to  incur  the  displeasure 
of  the  whole  family  ;  and  to  be  followed  through  the  whole 
of  his  journey  with  the  most  unkind  insinuations  and  reports 
against  his  character.  But  come  ;  tell  me  all  your  adven- 
tures since  you  set  out,  and  how  you  came  to  set  out  on  pil- 
grimage. 

So  Thoughtful  and  Ardent  related  to  Stephanas  their  whole 
history ;  and  then  begged  the  favor  of  hearing  from  him  a  re- 
lation of  his  own,  to  which  request  he  readily  assented. 


CHAPTER   XV. 

THEN  Stephanas  related  his  history,  as  follows : 

I  was  born  in  this  place,  of  parents  who  kept  this  house 
before  me ;  and  was  early  taught  to  read  the  King's  statute 
book,  and  to  listen  to  the  instructions  of  the  King's  ambassa- 
dors. Nothing  worthy  of  being  mentioned  occurred  in  the 
early  part  of  my  life,  till  I  was  of  age,  only  that  I  was  quite 
weary  of  this  valley,  and  of  such  a  retired  life  as  my  parents 
led,  and  longed  to  see  more  of  the  world.  I  had  become  also 
very  neglectful  of  the  King's  book,  which  I  avoided  when  I 
could,  and  was  quite  averse  to  religious  instruction. 

When  I  was  of  age,  I  went  first  to  the  town  of  Vanity, 
where  I  resided  a  few  years.  And  here,  though  I  was  much 
•engaged  in  the  business  of  the  fair,  my  religious  education 
operated  as  a  restraint  upon  me,  so  that  I  did  not  feel  any  in- 
clination to  join  in  many  of  the  practices  which  are  common 
there.  Yet,  by  degrees,  the  restraints  I  had  felt  became  less, 
and  I  began  to  associate  with  several  young  men  of  loose  prin- 
ciples and  vicious  habits,  and  to  spend  my  leisure  hours  in 
their  company.  Still,  however,  I  was  resolved  to  maintain  a 
fair  character  among  men,  and  to  avoid  any  practice  which 
was  esteemed  disreputable.  And  I  also  spent  a  considerable 
portion  of  my  time  in  reading  such  books  as  fell  in  my  way. 

Being  intent  on  rising  in  the  world,  and  watching  for  an 
opportunity  to  advance  myself,  I  readily  embraced  an  occa- 
sion of  going  to  the  City  of  Destruction,  and  engaging  in  busi- 
ness there,  which  I  flattered  myself  would  be  more  profitable. 
I  continued  there  also  several  years,  without  any  material 
change  in  my  circumstances.  I  tasted  of  the  streams  of  sen- 
sual pleasure  ;  but  the  waters  made  me  sick  and  I  refrained.  I 
dug  in  the  mines  of  worldly  gain,  but  without  much  success* 
9* 


102  THE 

I  was  most  desirous  of  climbing  the  hill  of  Worldly  Honor.  I 
looked  at  those  who  were  ascending,  and  envied  them  the  dis- 
tinction they  had  attained.  But  the  crowd  of  those  who  were 
pushing  forward,  and  endeavoring  to  climb,  was  so  great,  that 
I  could  not  make  my  way  through  them,  even  to  the  foot  of 
the  hill. 

During  my  stay  there,  I  had  generally  neglected  to  hear 
any  of  those  who  were  called  the  ambassadors  of  the  King, 
and  spent  my  time  in  business  or  amusement.  Yet  I  still  in- 
tended to  go  on  pilgrimage  at  some  future  day.  One  day 
Conscience  came  in,  and  told  me  plainly  that  I  was  exposed  to 
the  wrath  of  the  King,  and  that  there  was  no  way  to  escape  it 
but  by  leaving  that  place.  So  I  promised  him  that  I  would 
leave  the  place,  and  set  out  on  pilgrimage ;  and  with  that  he 
seemed  pacified,  and  left  me.  Then,  after  some  time,  he  called 
again,  and  spoke  in  a  more  menacing  manner,  threatening  me 
with  speedy  death,  if  I  did  not  hasten  out  of  the  city.  At 
this  I  was  considerably  alarmed,  and  packing  up  my  effects,  I 
removed  to  the  town  of  Morality,  and  resided  next  door  to 
Mr.  Legality,  with  whom  I  was  much  pleased. 

Not  seeing  any  thing  of  Conscience  for  some  time,  however, 
and  still  feeling  an  inclination  to  spend  some  longer  time  in  the 
city,  I  returned  thither,  and  resumed  my  old  occupation.  But, 
to  keep  up  the  appearance  of  some  respect  to  religious  things, 
I  attached  myself  to  the  parish  of  Dr.  Smoothman,  on  whose 
preaching  I  attended  constantly,  and  was,  for  some  time,  well 
satisfied  with  it.  He  taught,  that  if  we  led  a  sober,  regular 
life,  went  constantly  to  church,  were  honest  in  our  dealings, 
kind  to  the  poor,  and  did  not  fall  into  any  disreputable  prac- 
tices, nor  any  violent  out-breaking  sins,  all  wrould  be  well  with 
us,  though  we  never  left  the  city. 

But,  although  I  was  well  pleased  with  such  instructions,  as 
being  well  suited  to  the  inclinations  of  my  heart,  I  could  not 
entirely  believe  them.  For,  I  had  been  too  well  acquainted 
with  the  King's  book  in  my  youth,  though  I  had  neglected  it 
now  for  some  years,  not  to  know  that  it  was  necessary  to  enter 
the  Wicket-gate,  and  go  on  pilgrimage.  So  I  began  to  fear, 
lest,  if  I  continued  to  attend  his  preaching,  I  should  be  per- 
suaded to  give  up  all  thoughts  of  going  on  pilgrimage,  and  ul- 
timately perish  with  the  city.  I  then  left  his  parish,  and  joined 
that  of  Dr.  Soothing,  who  was  understood  to  be  in  favor  of  the 
pilgrim's  life.  Under  his  preaching  I  was  better  satisfied  :  for 
I  did  not  know  enough,  then,  to  perceive  that  it  was  even  more 
dangerous  than  that  of  Dr.  Smoothman.  For  though  it  had 
more  of  the  semblance  of  truth,  by  which  it  was  more  likely 
to  gain  confidence,  it  was  still  radically  wrong. 


IN    THE    NINETEENTH    CENTURY.  103 

He  said  very  little,  in  any  of  his  discourses,  that  was  calcu- 
lated to  disturb  our  peace,  and  make  us  sensible  of  our  danger 
and  guilt.  When  he  introduced  such  subjects  as  depravity, 
atonement,  regeneration,  and  the  like,  he  did  it  in  a  manner  so 
gentle,  and  kind,  and  tender,  that  no  one  could  be  offended ; 
and  treated  them  in  such  general  terms,  that  no  one  could  tell 
what  were  his  precise  views  of  them.  But  from  his  general 
manner  of  preaching,  I  soon  got  the  idea  that  my  depravity 
was  inherited  from  my  forefathers,  and  was  rather  to  be  looked 
upon  as  a  calamity,  than  a  fault :  that  it  was  what  I  could  not 
help  ;  that  none  could  set  out  on  pilgrimage  till  the  King  should 
please  to  send  a  messenger  to  carry  him  through  the  gate  ;  and 
that  it  was  my  duty  to  wait  patiently  the  King's  time,  and  be 
in  the  use  of  certain  means  to  obtain  the  King's  favor,  which, 
if  persevered  in,  would  certainly  obtain  it.  So  I  began  to  use 
the  means  he  pointed  out,  such  as  reading  the  King's  book,  at- 
tending constantly  at  church,  and  praying  to  the  King  after 
my  manner.  And  I  did  all  this  the  more  readily,  because  I 
found  it  did  not  interfere  with  my  love  of  the  world,  nor  my 
supreme  regard  to  my  own  happiness  ;  but  that  the  latter  es- 
pecially was  fostered  and  encouraged  by  it. 

In  this  manner  I  went  on  for  some  time,  and  began  to  think 
I  was  in  a  very  good  way,  and  had  become  a  much  better 
man.  But,  at  a  certain  time,  I  mingled  with  a  crowd  to  hear 
Evangelist  preach,  being  moved  by  curiosity  to  hear  one  that 
was  so  much  spoken  against.  I  do  not  recollect  his  text,  nor 
the  outlines  of  his  sermon ;  but  I  well  remember  that  his  dis- 
course contradicted  nearly  all  the  opinions  I  had  embraced. 
He  taught  that  we  are  both  active  and  dependent  in  all  that 
we  do  ;  that  our  depravity  is  voluntary,  and  consequently  not 
our  calamity,  but  our  crime ;  that  repentance  is  the  immediate 
duty  of  sinners,  and  that  they  have  no  excuse  for  delaying  it  a 
moment ;  that  all  selfishness  is  sin,  that  love  to  God,  to  be  gen- 
uine, must  be  for  what  he  is  in  himself,  and  not  for  what  we 
expect  to  gain  by  it ;  that  we  must  cease  to  make  our  happi- 
ness our  supreme  object,  and  make  the  glory  of  the  King  our 
ultimate  end  in  all  that  we  do ;  that  going  through  the  gate 
must  be  our  own  act,  and  that  none  would  ever  get  through 
in  any  other  way ;  that  we  must  pray  to  the  King  with  the 
prayer  of  love,  and  repentance,  and  faith  ;  and  that  all  prayer 
without  love,  repentance,  and  faith,  is  an  abomination  to  the 
King ;  that  sinners  are  condemned  already,  and  the  wrath  of 
the  King  is  abiding  upon  them  ;  and  that  we  must  deny  our- 
selves, submit  to  the  King,  accept  the  punishment  of  our  in- 
iquity, and  put  ourselves  into  his  hands  to  be  disposed  of  at 
his  sovereign  pleasure.  These  were  some  of  the  leading  ideas 


104  THE 

of  Evangelist's  discourse  :  and  I  no  longer  wondered  why  lie 
was  everywhere  spoken  against.  I  could  not  bear  it  better 
than  others,  and  resolved  never  to  hear  him  again. 

On  returning  home,  however,  I  was  so  uneasy,  that  I  thought 
I  would  take  the  King's  book,  and  find  passages  to  refute  the 
hated  doctrines.  So  I  searched  some  time,  but  did  not  get 
any  satisfaction,  because  I  found  more  that  seemed  to  favor 
what  Evangelist  had  said,  than  I  could  against  it.  So  I  went 
to  Dr.  Soothing,  and  told  him  my  difficulties.  He  told  me 
that  he  rather  thought  Evangelist  was  a  good  man,  but  very 
imprudent,  and  always  carrying  things  to  extremes  ;  that  those 
things  were  points  of  a  doubtful,  metaphysical,  or  speculative 
nature,  mere  theories,  difficult  to  be  understood,  and  quite  un- 
necessary ;  that  he  wondered  Evangelist  would  be  always  feed- 
ing his  hearers  with  strong  meat,  and  have  no  more  regard  to 
their  venial  prejudices ;  that  no  other  ambassador  of  the  King, 
in  our  whole  city,  thought  it  necessary  to  preach  so  ;  that  he 
had  made  himself  unpopular  through  his  own  fault;  and  that 
he  wondered  any  would  continue  to  hear  him.  He  concluded 
by  exhorting  me  to  let  these  points  alone,  and  go  on  in  my  old 
course  of  using  means  to  induce  the  King  to  send  his  agent  to 
carry  me  through  the  gate,  and  to  wait  patiently  the  King's 
time.  I  observed  that  he  seemed  unusually  moved  while  say- 
ing these  things,  and  to  lose  his  wonted  mildness,  and  gentle- 
ness, and  tenderness,  and  to  be  almost  as  much  displeased  with 
Evangelist  and  his  doctrines,  as  I  was  myself.  I  was  gratified 
with  this ;  but  yet  I  was  disappointed  that  I  got  no  aid  from 
him  towards  refuting  those  odious  doctrines,  and  thought  that 
in  this  instance  he  carried  his  prudence  as  much  too  far,  as 
Evangelist  did  his  doctrines. 

After  this,  I  continued  to  attend  the  same  round  of  duties, 
as  I  then  supposed  them  ;  but  with  less  satisfaction.  My 
peace  had  been  disturbed,  and  I  felt  restless  and  uneasy. 
Sometimes  I  went  to  hear  Mr.  Save-all,  who  plainly  told  us 
there  was  no  burning  pit  beneath  our  city,  and  that  all  would 
be  received  into  favor  at  last.  I  should  have  been  glad  to  em- 
brace his  doctrines,  and  tried  for  some  time  to  do  so ;  but  I 
saw  too  much  in  the  King's  book  against  them.  Sometimes  I 
went  to  hear  Mr  Lawless,  who  taught  that  the  Prince  Imman- 
uel  had  obeyed  the  law  of  the  King  in  our  behalf,  and  suffered 
its  penalty  for  us,  and  thus  had  wrought  out  a  finished  right- 
eousness which  was  transferred  to  such  as  would  only  believe 
it  to  be  theirs ;  that  no  acts  of  repentance,  nor  love,  nor  obe- 
dience, of  ours,  were  of  any  use,  nor  furnished  any  evidence  in 
favor  of  those  who  performed  them.  The  only  thing  he  ex- 
horted us  to  do,  was  to  believe  that  the  Prince  Immanuel  had 


IN    THE    NINETEENTH    CENTURY.  105 

taken  all  our  sins,  and  given  us  all  his  righteousness ;  but  he 
admitted  at  the  same  time,  that  there  was  no  evidence  on 
which  we  were  to  believe  this,  either  from  the  King's  book,  or 
from  any  other  source.  "  You  must  work  it  out  in  yourselves," 
said  he,  "  by  the  assistance  of  the  agent  of  the  King."  And 
he  said,  "  It  is  not  true,  before  you  believe  it,  but  it  becomes 
true  when  you  do  believe  it."  I  tried  for  a  while,  to  work  my- 
self up  into  this  belief ;  but  I  found  I  could  not  believe  any 
thing  Avithout  some  evidence,  real  or  supposed,  that  the  thing 
I  believed  was  true  before  I  believed  it,  and  would  remain  true, 
whether  I  believed  it  or  not : — so  I  deserted  him. 

At  length,  Mr.  Blind-guide  came  along ;  and  I  went  to  hear 
him.  The  greatest  part  of  his  discourse  was  directed  against 
what  he  supposed  Evangelist  to  teach,  though  he  made  but 
poor  work  in  stating  what  it  was,  and  poorer  still  in  refuting 
it.  But  when  he  came  towards  the  close,  he  undertook  to  tell 
us  what  was  the  way  of  escaping  the  destruction  to  which  we 
are  exposed  in  the  city,  and  of  reaching  the  Celestial  country. 
He  said  there  was  a  way  into  the  way,  to  which  he  could  di- 
rect inquirers,  which  was  at  once  both  safe  and  easy  ;  and  ex- 
horted all  to  prepare  to  leave  the  city  immediately,  and  to  take 
directions  from  him.  I  was  pleased  to  hear  him  oppose  Evan- 
gelist, and  to  hear  of  a  safe  and  easy  way  into  the  way,  which 
I  might  take  when  I  should  be  disposed  to  set  out ;  which, 
however,  I  was  not  yet  inclined  to  do. 

Not  long  after,  I  heard  that  Evangelist  was  to  preach  again ; 
and  though  I  hated  the  man,  and  hated  his  doctrines,  yat  I 
concluded  I  would  hear  him  once  more,  in  the  hope  he  would 
say  something  which  would  give  me  a  better  opportunity  of 
refuting  him,  at  least  to  my  own  satisfaction.  So  I  heard  him. 
And  on  this  occasion  he  drew  such  a  picture  of  the  depravity 
of  my  heart,  of  its  enmity  to  the  King,  its  hatred  of  the  truth, 
its  opposition  to  the  King's  way  of  salvation,  its  love  of  error, 
and  of  the  various  ways  I  had  taken  to  quiet  my  own  mind, 
and  fortify  it  against  the  truth,  that  I  verily  thought  his  whole 
discourse  was  aimed  at  me,  and  that  some  one  had  been  tell- 
ing him  all  about  me.  I  was  full  of  rage ;  and  determined, 
that  as  soon  as  he  dismissed  the  meeting,  I  would  go  up  to 
him,  and  vent  my  displeasure  at  him,  for  thus  exposing  me  be- 
fore the  whole  assembly.  I  went  up  to  him  accordingly,  and 
asked  him  who  had  been  giving  him  an  account  of  me.  With 
that,  he  looked  gravely  at  me,  and  said,  "  I  know  you  not. 
No  one  has  told  me  any  thing  about  you.  But,  if  the  charac- 
ter which  has  been  described  is  yours,  take  heed  that  the  end 
which  has  been  described,  be  not  yours  also."  I  was  so  struck 


106 

with  this  reply,  that,  ashamed  and  confounded,  I  slunk  away, 
without  saying  any  tiling-  more  to  him. 

As  soon  as  I  had  returned  home,  Conscience  came  in,  and 
reiterated  what  Evangelist  had  said,  threatening  me,  at  the 
same  time,  with  the  vengeance  of  the  King,  if  1  did  not  imme- 
diately set  out  on  pilgrimage.  So  I  resolved  to  go ;  but  went 
first  to  Dr.  Soothing,  my  minister,  for  some  directions.  He 
repeated  the  directions  I  had  received  from  him  before.  I  told 
him  I  had  been  following  them  a  long  time,  and  yet  my  dan- 
ger seemed  to  increase  :  I  now  found  myself  more  wicked  than 
I  had  supposed  I  was,  and  was  afraid  I  should  yet  perish. 
He  asked  me  if  I  did  not  desire  to  escape  from  the  wrath  to 
come.  I  told  him  I  did.  Then,  said  he,  if  you  have  such  a 
desire,  it  is  the  King  who  has  given  it  to  you,  and  his  giving 
it  to  you  is  an  indication  that  he  intends  to  gratify  it.  I  plainly 
perceive,  that  he  has  begun  a  good  work  in  you ;  and  I  have 
no  doubt  that  he  will  carry  it  on,  in  his  own  due  time.  "  He 
that  desires  to  repent,  does  it  already,  in  some  measure."  You 
have  made  a  hopeful  beginning.  Only  continue  on  in  the  use 
of  means,  and  all  will  be  well.  I  heard  him  respectfully,  and 
took  my  leave,  with  a  painful  sense  that  his  encouragements 
and  directions  did  not  suit  my  case,  and  that  if  I  depended  on 
them,  I  should  inevitably  be  lost. 

My  sense  of  danger  being  too  great  to  permit  me  to  rest,  I 
went  to  Mr.  Blind-guide  to  inquire  about  the  way  into  the 
way,  of  which  he  had  spoken.  Then  he  called  for  one  to  be 
my  guide  till  I  should  get  into  it,  whose  name  he  said  was  Re- 
pentance, but  I  afterwards  learned  that  his  true  name  was 
False-repentance.  This  guide  conducted  me  up  the  hill  of 
Selfish-sorrow,  near  Mount  Sinai,  whose  thunders  increased 
my  terror,  and  made  me  hasten  up  the  hill.  Then  he  took 
me  to  a  gate,  which  he  said  was  the  gate  of  Experience,  but  I 
afterwards  found  its  true  name  to  be  the  gate  of  Delusion.  So 
I  knocked,  and  the  gate  was  opened  by  a  man,  whose  name  is 
Self-confidence.  Then  my  conductor  left  me,  telling  me  I  was 
now  hi  the  way  into  the  way,  and  that  I  should  have  no  fur- 
ther need  of  his  services. 

So  the  man  who  opened  the  gate  took  me  into  his  house, 
and  lodged  me  all  night,  for  it  was  now  towards  evening.  I 
inquired  of  him  the  name  of  the  village,  and  he  said  it  was 
called  Peace-in-believing ;  but  I  have  since  learned  that  its 
true  name  is  False-peace.  He  told  me,  moreover,  that  now, 
since  I  was  in  the  way  into  the  way,  there  was  no  particular 
occasion  for  my  going  on ;  and  as  he  was  in  want  of  one  to 
assist  him  in  attending  on  his  company,  with  which  his  house 
was  thronged,  he  would  gladly  take  me  into  his  service  for  ? 


IN    THE    NINETEENTH    CENTURY.  107 

season ;  and  when  I  thought  proper,  I  could  proceed  on  my 
journey  ;  to  which  proposal  I  willingly  agreed. 

With  this  man  I  remained  several  months ;  and  saw  and 
conversed  with  his  guests,  among  whom  I  found  a  great  variety 
of  characters  and  opinions.  But  in  one  thing  they  all  agreed : 
Their  religion  was  wholly  selfish ;  their  own  happiness  was 
their  only  motive  in  wishing  to  leave  the  city  of  Destruction, 
and  go  on  pilgrimage.  And,  in  this  respect,  they  all  agreed 
with  me  too,  as  my  feelings  then  were. 

While  here,  I  learned  that  this  way  into  the  way  leads  from 
the  house  of  Mr.  Self-confidence  to  a  certain  stile,  which  is 
there  called  Assurance-of-hope,  by  which  it  enters  the  King's 
highway,  beyond  the  house  of  the  Interpreter.  It  is  the  same 
stile  by  which  your  late  companions  entered,  and  to  prevent 
mistakes  has  its  true  name  marked  on  it,  as  you  saw,  on  the 
highway  side,  by  order  of  the  King.  This  way  is  so  contrived 
that  those  who  travel  it  shall  not  have  an  opportunity  to  call 
at  the  house  of  the  Interpreter,  with  whom  those  who  made  it 
do  not  wish  travellers  to  become  acquainted.  And  Mr.  Self- 
confidence  boasts  that  his  house  contains  more  curiosities  and 
affords  better  instruction  than  the  house  of  the  Interpreter, 
who,  he  says,  is  now  in  his  dotage.  And  as  the  house  of  the 
Interpreter  has  its  significant  rooms,  so  has  the  house  of  Mr. 
Self-confidence.  But  with  the  latter,  the  significant  rooms  are 
the  rooms  in  which  his  guests  are  lodged  for  the  night. 

These  lodging-rooms  have  different  names,  according  to  their 
different  properties.  One  is  named  the  chamber  of  Vision, 
another  the  chamber  of  Impulse,  another  the  chamber  of  Scrip- 
ture, another  the  chamber  of  Dreams,  and  the  like.  And  I 
remarked  that  those  who  lodged  there  chose  the  different 
rooms,  according  to  their  own  taste.  Those  who  lodged  in  the 
chamber  of  Vision,  always  saw  some  wonderful  sights  of  a  sig- 
nificant kind.  Sometimes  they  saw  the  Black  Tyrant  coming 
towards  them,  with  his  grim  attendants  ready  to  seize  them  • 
and  just  when  they  thought  they  were  about  falling  into  his 
hands,  they  saw  a  company  of  shining  ones  coming  to  their  re- 
lief, at  sight  of  whom  the  Black  Tyrant  and  his  troop  would 
flee  away,  Sometimes  they  saw  the  fiery  pit  opening  its  jaws, 
and  felt  themselves  sinking  into  it ;  and  when  it  seemed  just 
ready  to  close  upon  them,  they  saw  the  Prince  Immanuel  fly- 
ing swiftly  towards  them,  and  taking  them  up  in  his  arms,  and 
carrying  them  upward  into  the  bright  regions  of  celestial  day. 
Sometimes  they  saw  themselves  standing  before  an  inexorable 
judge,  who,  with  frowning  aspect,  was  pronouncing  upon  them 
the  sentence  of  condemnation ;  and  then  they  saw  his  Son 
standing  by,  with  a  benignant  smile,  interposing  in  their  be- 


108 

half,  and  pleading  for  their  pardon,  pointing  to  his  bleeding 
wounds.  Sometimes  they  saw  a  vision  of  the  Celestial  City 
in  all  its  brightness,  and  the  Prince  Immanuel  sitting  upon  his 
throne  of  glory,  looking  at  them  with  a  smile,  and  beckoning 
them  to  come  up  thither.  Sometimes  they  saw  the  Prince 
Immanuel  hanging  upon  the  cross,  with  the  blood  streaming 
from  his  wounded  hands  and  pierced  side,  and  could  discern 
their  names  written  upon  his  heart.  These  and  similar  sights, 
in  almost  endless  variety,  were  common  to  those  who  lodged 
in  that  chamber. 

Those  who  lodged  in  the  chamber  of  Dreams,  usually  had 
dreams  of  such  like  things  as  were  seen  by  those  who  lodged 
in  the  chamber  of  Vision.  Those  who  lodged  in  the  chamber 
of  Impulse,  had  certain  mysterious  impressions  made  upon 
their  minds,  which  they  could  not  describe  to  others,  but  which 
they  themselves  seemed  perfectly  to  understand.  Those  who 
lodged  in  the  chamber  of  Scripture,  heard  certain  texts  of 
Scripture  repeated  to  them  :  such  as  "  Be  of  good  cheer  ;  thy 
sins  be  forgiven  thee:" — "Why  tarriest  thou  ?  Arise  and  be 
baptized,  and  wash  away  thy  sins :" — "  Go  thy  way  ;  for  God 
now  accepteth  thy  works :" — and  the  like. 

And  in  the  morning,  when  the  guests  came  together,  it  was 
customary  for  each  one  to  relate  what  vision,  or  dream,  or  im- 
pulse, each  had  had  the  preceding  night,  or  what  text  of  Scrip- 
ture he  had  heard  pronounced  ;  and  to  tell  what  the  import  of 
it  was ;  for  they  always  appeared  to  know,  better  than  another 
person  could  tell  them,  what  the  meaning  was.  And  after 
long  acquaintance  there,  I  found  that  each  one  had  such  a  kind 
of  vision,  or  dream,  or  impulse,  or  heard  such  a  kind  of  text 
of  Scripture,  as  he  wished  for  when  he  retired.  And  I  have 
since  found,  that  those  who  lodge  there  always  remember 
these  visions,  or  dreams,  &c.,  and  frequently  tell  them  on  their 
journey,  and  rely  upon  them  as  their  chief  passport  at  the 
celestial  gate. 

So  after  I  had  remained  some  time  at  the  house  of  Mr.  Self- 
confidence,  he  was  so  well  pleased  with  my  services,  that  he 
began  to  tell  me  that  I  should  make  an  excellent  guide  to  pil- 
grims, if  I  only  had  a  call  to  that  work,  and  might  be  of  great 
assistance  to  Mr.  Blind-guide  in  persuading  the  inhabitants  of 
the  city  of  Destruction  to  set  out  on  pilgrimage.  And  he  ad- 
vised me  to  take  up  my  lodging  one  night  in  one  of  the  sig- 
nificant chambers,  that  I  might  know  whether  I  was  called  or 
not.  Accordingly  I  resolved  to  comply  with  his  advice,  and 
selected  the  chamber  of  Scripture,  inwardly  wishing  that  I 
might  have  a  call  to  the  work.  During  the  night,  I  heard  a 
voice  saying  unto  me,  "  Go  thy  way  ;  for  the  Lord  hath  sent 


IN    THE    NINETEENTH    CENTURY.  109 

thee."  Then,  in  the  morning,  I  told  what  I  had  heard,  and 
Mr.  Self-confidence,  and  all  that  were  there  agreed  with  me, 
that  this  was  a  sufficient  call.  So  I  went  immediately  to  Mr. 
Blind-guide,  and  told  him  what  had  happened,  and  he  gave  me 
the  right  hand  of  fellowship  to  take  part  with  him  in  his  work; 
and  added  many  instructions  and  directions  how  I  might  pro- 
ceed most  successfully. 

In  connection  with  Mr.  Blind-guide  I  continued  some  time, 
copying  his  manner,  and  following  his  directions,  with  no  small 
degree  of  self-complacency,  and  being  much  puffed  up  with 
the  commendations  I  received.  At  length  I  found  myself 
puzzled  with  several  things  which  those  with  whom  I  con- 
versed cited  out  of  the  King's  book,  against  what  I  taught.  So 
I  called  on  Mr.  Blind-guide,  and  cited  several  of  those  pas- 
sages, and  got  his  explanations.  But  when  I  came  to  ask  him 
what  I  should  do  with  such  passages  as  these,  "  As  many  as 
were  ordained  to  eternal  life  believed,"  and  the  like,  he  had 
nothing  to  say,  only  that  it  was  his  advice  that  I  should  have 
nothing  to  do  with  them,  but  keep  as  far  from  them  as  possi- 
ble. This  startled  me :  for  I  believed  that  the  King's  book  was 
the  only  rule  of  truth  and  duty ;  and  I  concluded  that  if  the 
system  he  and  I  were  teaching  made  it  necessary  to  keep  as 
far  as  possible  from  any  part  of  the  King's  book,  we  must  be 
so  far  wrong. 

I  was  thus  led  to  examine  that  book  more  carefully  than  I 
had  done ;  and  the  result  was,  a  deep  conviction,  that  as  all 
my  religion  had  been  selfish,  it  had  been  all  wrong ;  and  that 
I  hated  the  true  character  of  the  King,  with  all  my  heart. 
•This  conviction  filled  me  with  deep  distress,  and  led  me  again 
to  hear  and  converse  with  Evangelist ;  soon  after  which  I  en- 
tered the  Wicket-gate,  with  such  feelings  as  you  have  described, 
and  came  on  my  way.  At  the  Interpreter's  house,  I  was  fur- 
ther instructed  in  the  King's  book,  and  more  accurately  under- 
stood the  delusion  by  which  I  had  so  long  been  blinded.  At 
the  village  of  Careless,  I  was  persuaded  to  stop  and  hear  Mr. 
Self-conceit :  and  was,  for  a  time,  imposed  upon  by  his  pro- 
fessions of  unbounded  charity.  But  I  had  become  too  much, 
attached  to  the  King's  book,  and  read  in  it  too  constantly  to 
be  long  deceived  by  him.  At  the  new  house  I  made  a  short 
stop,  but  long  enough  to  understand  that  the  inhabitants  of  it 
were  not  friendly  to  the  Lord  of  the  way.  At  the  house 
Beautiful,  I  spent  some  time  very  agreeably ;  and  then  came 
on  to  this  place,  where  my  aged  parents  received  me  joyfully, 
as  a  returning  prodigal.  Here  I  have  continued  ever  since,  and 
when  my  parents  were  called  hence  to  the  Celestial  City,  I 
succeeded  them  in  their  house  and  employment. 
10 


110  THE  PILGRIM'S  PROGRESS 


CHAPTER  XVI. 

AFTER  Stephanas  had  finished  his  relation,  the  pilgrims  re 
tired  to  rest ;  and  in  the  morning  went  on  their  way.  Then  1 
observed  that  their  way  was  smooth  and  easy  to  their  feet,  and 
the  air  of  the  valley  was  refreshing  and  invigorating  to  theii 
spirits.  And  as  they  went  along,  they  sung : 

"  Great  God  !  how  infinite  art  thou ! 
What  worthless  worms  are  we  ! 
Let  the  whole  race  of  creatures  bow, 
And  pay  their  praise  to  thee. 

"  Thy  throne  eternal  ages  stood, 
Ere  seas  or  stars  were  made ; 
Thou  art  the  ever-living  God, 
Were  all  the  nations  dead. 

"  Eternity,  with  all  its  years, 

Stands  present  in  thy  view  ; 
To  thee,  there's  nothing  old  appears — 
Great  God!  there's  nothing  new. 

"  Our  lives  thro'  various  scenes  are  drawn 

And  vex'd  with  trifling  cares  ; 
While  thine  eternal  thought  moves  on 
Thine  undisturb'd  affairs. 

"  Great  God  !  how  infinite  art  thou ! 
What  worthless  worms  are  we  ! 
Let  the  whole  race  of  creatures  bow, 
And  pay  their  praise  to  thee." 

Then  I  observed  that  just  as  they  had  finished  their  song, 
a  man  came  into  the  road,  with  a  very  pleasant  countenance, 
and  said : 

Charming  lines — charming  lines  those  are,  which  you  were 
singing  :  and  well  befitting  this  charming  valley.  It  does  my 
heart  good  to  see  pilgrims  passing  through  this  valley,  and  hear 
them  singing  the  praises  of  their  Lord  and  King. 

Thoughtful.  It  becomes  us,  indeed,  to  praise  our  Lord  and 
King,  for  he  is  a  great  and  good  being,  and  worthy  to  be  loved 
and  praised  by  all  intelligent  creatures. 

Man.  Yes  ;  a  great  and  good  being,  truly :  and  we  can 
never  love  him  enough.  He  is  so  kind  to  us,  and  is  daily  be- 
stowing so  many  favors  upon  us,  that  we  must  be  very  un- 
grateful if  we  do  not  love  and  praise  him. 

Ard.  He  is,  indeed,  bestowing  many  and  great  blessings 


IX    THE    NINETEENTH    CENTURY.  Ill 

upon  us,  of  which  we  are  most  undeserving  ;  and  a  sense  of 
liis  great  goodness  to  us  ought  to  humble  us  the  more. 

Man.  True ;  we  are  very  unworthy ;  and  therefore  we 
should  love  him  the  more  for  his  great  love  to  us,  unworthy 
as  we  are. 

Th.  A  deep  sense  of  our  unworthiness,  and  of  the  great 
mercies  bestowed  on  us  by  our  Lord  and  King,  will  not  fail 
to  fill  our  hearts  with  gratitude  to  him,  if  we  feel  as  we  ought. 
But  I  apprehend  there  are  other  reasons  why  we  should  love 
him  besides  his  kindness  to  us. 

Man.  0  yes.  His  kindness  to  us  is  the  best  evidence  of  his 
goodness ;  but  his  kindness  to  our  friends  ought  not  to  be  for- 
gotten, nor  his  kindness  to  the  whole  human  race.  There  are, 
as  you  say,  other  reasons  why  we  should  love  him,  besides  his 
kindness  to  us. 

Th.  His  kindness  to  others  will  not  fail  to  affect  our  hearts, 
if  we  love  our  neighbor  as  ourselves ;  but  I  alluded  to  the  ex- 
cellence of  his  character.  I  think  we  ought  to  love  him  for 
what  he  is  in  himself. 

Man.  Certainly  ;  so  I  think.  We  ought  to  love  him  for 
what  he  is  in  himself.  But  he  has  told  us  what  he  is  in  himself : 
he  is  Love.  He  revealed  himself  to  Moses,  as  "  the  Lord,  the 
Lord  God,  merciful  and  gracious,  long  suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving 
iniquity,  and  transgression  and  sin."  He  is  good,  and  his  good- 
ness renders  him  worthy  to  be  loved  and  praised. 

Th.  That  is  true.  It  is  his  goodness  that  renders  him 
worthy  to  be  loved  and  praised.  But  his  goodness  is  as  really 
exercised  in  punishing  some,  as  it  is  in  bestowing  mercy  upon 
others.  When  he  made  the  proclamation  before  Moses,  of 
which  you  have  recited  a  part,  he  did  it  in  fulfilment  of  the 
promise,  "I  will  make  all  my  goodness  pass  before  thee." 
And  besides  what  you  have  quoted,  he  said  also,  "  and  that 
will  by  no  means  clear  the  guilty;"  so  that  punishing  the 
guilty  is  a  manifestation  of  his  goodness  too ;  and  we  ought 
to  love  him  for  his  goodness  in  punishing  sin,  as  really  as  we 
do  for  his  goodness  in  pardoning  it. 

Man.  I  perceive  we  shall  not  disagree  at  all.  It  was  in- 
deed an  expression  of  his  kindness  to  the  Israelites  to  destroy 
Pharaoh  and  his  host  in  the  Red  Sea ;  and  they  could  praise 
him  for  this  as  well  as  for  opening  the  sea  to  let  them  pass 
through. 

Th.  I  think  that  the  greatest  reason  the  Israelites  had  to 
praise  God  for  destroying  the  Egyptians  at  the  Red  Sea  was, 
that  it  was  a  display  of  his  glorious  justice  upon  the  Egyp- 
tians ;  and  not  merely  because  it  was  a  deliverance  to  them. 


112  THE  PILGRIM'S  PROGRESS 

Man.  Yes,  yes  ;  you  are  right  ;  I  agree  with  you  perfectly. 
It  gives  me  great  pleasure  to  meet  and  converse  with  pilgrims  ; 
and  it  would  be  gratifying  to  me,  if  you  would  call  at  my  house 
and  refresh  yourselves.  I  reside  a  little  further  on,  and  keep 
a  house  for  the  entertainment  of  pilgrims. 

Th.  We  have  no  occasion  to  stop,  having  lodged  last  night 
at  the  house  of  Stephanas,  in  this  valley  ;  and  we  wish  to  have 
the  day  before  us,  that  we  may  get  through  the  next  valley  be- 
fore night. 

Man.  At  the  house  of  Stephanas?  He  is  a  very  good 
man,  and  keeps  an  excellent  house.  I  like  him  very  much  as 
a  neighbor,  and  agree  with  him  very  well  in  my  sentiments. 

Th.  I  have  heard  of  some  who  agree  with  every  man  they 
meet,  and  appear  to  have  no  opinion  of  their  own  on  any  sub- 
ject. 

Man.  And  you  must  allow  that  it  is  a  very  pleasant  cir- 
cumstance, when  we  can  agree  with  those  with  whom  we 
happen  to  be.  Union  is  certainly  a  very  pleasant  thing. 

Th.  Yes ;  but  when  union  is  procured  at  the  expense  of 
truth  and  a  good  conscience,  it  costs  more  than  it  is  worth. 

Man.  O  yes.  I  agree  with  you  there  too.  A  good  con- 
science is  to  be  maintained.  But  I  am  so  happy  as  to  be  of 
that  disposition,  that  I  can  accommodate  myself  to  my  com- 
pany, without  doing  any  violence  to  my  conscience.  I  have 
learned  of  the  great  apostle,  "  to  be  made  all  things  to  all 
men ;"  and  by  this  exercise  of  Christian  condescension,  I  secure 
the  friendship  of  all. 

Th.  Yes ;  I  have  heard  of  you.  Your  name  is  Any- thing. 
You  have  no  fixed  principles  at  all,  unless  it  is  the  supreme 
love  of  yourself.  You  wish  to  be  esteemed  and  caressed  by 
every  body ;  and  to  gain  that  end  you  accommodate  yourself 
to  every  one's  opinions,  pretending  to  think  just  as  those  do 
with  whom  you  happen  to  be.  You  call  it  Christain  conde- 
scension ;  but  it  is  gross  hypocrisy.  And  you  abuse  the  apostle 
when  you  quote  his  condescension  in  things  which  were  in  them- 
selves indifferent,  to  justify  you  in  regarding  every  thing  as  in- 
different. You  flatter  yourself  that  by  these  means  you  secure 
the  friendship  of  all ;  but,  indeed,  you  do  not  secure  the  last- 
ing friendship  of  any  one.  For  when  good  or  bad  men  mid 
out  your  double  dealing,  they  all  despise  you. 

Man.  Oh,  you  are  quite  uncharitable.  But  I  am  in  haste  ; 
so,  good-bye. 

Then  he  turned  off,  on  the  left  hand,  to  his  house,  which 
stood  a  little  out  of  the  way.  And  Ardent  said  to  his  com- 
panion : 


IN    THE    NINETEENTH    CENTURY.  113 

Were  you  not  a  little  too  hard  upon  him,  brother  ?  He  seemed 
to  talk  very  well. 

Tk.  He  showed  his  selfishness  plainly  enough,  while  at  the 
same  time  he  discovered  his  strong-  desire  to  please  us,  by  try- 
ing to  make  us  think  he  agreed  with  us  in  every  thing.  And 
as  fast  as  he  discovered  my  sentiments,  he  altered  his  state- 
ments, so  as  to  make  them  come  nearer  to  mine.  I  abhor  such 
double  dealing. 

Ard.  Is  it  not  generally  thought  a  mark  of  politeness  to 
seem  to  yield  a  little  of  our  statements,  in  order  to  accommodate 
them  to  the  sentiments  of  those  with  whom  we  happen  to 
be? 

Th.  It  may,  perhaps,  be  generally  thought  so  ;  but  the 
great  question  ought  to  be,  whether  it  is  honest.  A  Christian 
must  be  a  man  of  integrity ;  and  I  do  not  see  how  it  can  be 
consistent  with  integrity,  to  talk  one  way  at  one  time,  and  the 
contrary  at  another,  just  according  to  our  company.  I  can- 
not think  it  is  any  thing  else  than  the  basest  hypocrisy,  to  talk 
in  favor  of  certain  opinions  with  one  man,  and  against  them 
with  another,  merely  to  please  them  and  gain  their  favor. 

Ard.  Is  it  not  sometimes  practised,  to  some  extent,  by 
good  men,  in  order  to  increase  their  influence,  and  in  that  way 
their  opportunity  to  do  good  ? 

Th.  I  have  known  some,  that  I  could  not  but  hope  were, 
on  the  whole,  good  men,  who  appeared  to  me  to  commit  a  great 
deal  of  sin  in  this  way.  We  are  not  to  do  evil  that  good  may 
come.  And  besides,  this  policy  must  sooner  or  later  defeat 
its  own  end.  For,  when  men  discover  that  this  is  the  prac- 
tice of  any  one,  it  destroys  their  confidence  in  every  thing  he 
says.  They  perceive  that  he  is  more  desirous  of  gaining  their 
favor  than  he  is  of  maintaining  truth ;  and  they  despise  him 
for  it.  Honesty  is  always  the  best  policy,  in  the  end.  When 
a  man  is  known  to  speak  nothing  but  what  is  strictly  true,  and 
to  express  no  sentiments  but  what  he  honestly  believes,  his 
word  will  be  depended  on  ;  and  even  those  who  do  not  like 
his  sentiments  will  respect  him  for  his  integrity. 

By  this  time  I  perceived  that  the  pilgrims  were  about  to 
enter  the  valley  of  the  Shadow  of  Death ;  at  the  sight  of 
which  they  felt  their  spirits  sink,  and  a  degree  of  gloom  to 
come  over  their  minds.  Then  Thoughtful  plucked  out  his 
book,  and  read  therein  as  follows :  "  The  Lord  is  my  rock  and 
my  fortress,  and  my  deliverer,  my  God,  my  strength,  in  whom 
I  will  trust :  my  buckler  and  the  horn  of  my  salvation,  and  my 
high  tower.  I  will  call  upon  the  Lord,  who  is  worthy  to  be 
praised  :  so  shall  I  be  saved  from  mine  enemies.  The  Lord  is 
my  light,  and  my  salvation ;  whom  shall  I  fear  ?  The  Lord 
10* 


114  THE  PILGRIM'S  PROGRESS 

is  the  strength  of  my  life  ;  of  whom  shall  I  be  afraid  ?  Yea, 
though  I  walk  through  the  valley  of  the  Shadow  of  Death,  I 
will  fear  no  evil ;  for  thou  art  with  me ;  thy  rod  and  thy  staff, 
they  comfort  me."  Then  I  observed  that  they  went  on  with 
more  courage,  carefully  taking  heed  to  their  feet,  lest  they 
should  fall  into  the  ditch,  on  the  one  hand,  or  into  the  quag- 
mire on  the  other.  And  the  better  to  keep  up  their  spirits, 
they  sung : 

"  Lord,  what  a  wretched  land  is  this, 

That  yields  us  no  supply, 
No  cheering  fruits,  no  wholesome  trees, 
Nor  streams  of  living  joy  ! 

"  Yet  the  dear  path  to  thine  abode 
Lies  through  this  horrid  land  : 
Lord,  we  would  keep  the  heavenly  road, 
And  run  at  thy  command. 

"  A  thousand  savage  beasts  of  prey 

Around  the  forest  roam  ; 
But  Judah's  Lion  guards  the  way, 
And  guides  the  travellers  home. 

"  Long  nights  and  darkness  dwell  below, 

With  scarce  a  twinkling  ray  : 
But  the  bright  world  to  which  we  go, 
Is  everlasting  day. 

"  By  glimmering  hopes  and  gloomy  fears, 

We  trace  the  sacred  roacl, 
Through  dismal  deeps  and  dangerous  snares, 
We  make  our  way  to  God." 

So  Thoughtful  went  before,  and  Ardent,  being  more  afraid, 
followed  close  behind  him.  Then  said  Ardent,  What  a  dismal 
place  this  is:  I  fear  I  shall  never  get  through  it.  Then  said 
Thoughtful,  Let  us  remember  the  divine  direction,  "  Wait  on 
the  Lord  ;  be  of  good  courage,  and  he  shall  strengthen  thy 
heart ;  wait  I  say  on  the  Lord."  So  they  cried  unto  him  that 
is  able  to  help,  and  kept  on  their  way,  till  they  came  towards 
the  place  near  which  was  the  mouth  of  the  pit,  and  thought 
they  heard  most  dismal  groanings,  and  wailings  of  those  that 
were  tormented.  And  while  Ardent  was  listening  to  these, 
his  foot  slipped,  and  he  got  into  the  quagmire,  where  he  had 
probably  sunk,  had  not  his  brother  Thoughtful  taken  him  by 
the  hand,  and  helped  him  out.  Oh,  said  Ardent,  I  shall  perish 
here ;  I  shall  never  get  out  of  this  dreadful  place.  I  shall 
never  see  the  Celestial  City. 

Th,  What  makes  you  think  so,  brother?  Others  have  been 
in  this  valley  as  well  as  we,  and  got  out  safe.  The  pilgrim 


IN    THE    NINETEENTH    CENTURY.  115 

Christian  passed  through  here  in  the  night,  and  yet  escaped 
without  injury.  Cheer  up,  brother.  Only  take  heed  to  your 
steps,  and  trust  in  him  who  is  able  to  save. 

Ard.  Oh,  my  brother,  if  I  could  trust  in  him,  I  know  he  is 
abl«!  to  save.  But  I  fear  I  never  had  any  true  faith  in  him. 
Those  who  got  through  in  safety,  of  whom  you  speak,  were 
true  friends  to  the  Lord  of  the  way,  and  he  delivered  them  by 
the  strength  of  his  arm.  But  I  fear  I  never  had  any  true  re- 
gard for  him,  and  that  he  will  now  cut  me  off,  as  I  deserve, 
and  cast  me  out  of  his  sight,  as  an  abominable  branch.  My 
sins  stare  me  in  the  face.  From  yonder  horrible  pit,  I  hear 
the  groanings  of  such  as  I,  with  whom  I  shall  shortly  have  my 
portion. 

Th.  Well,  brother,  you  must  judge  your  own  heart  with 
yourself.  I  have  taken  you  for  a  sincere  friend  to  the  Lord  of 
the  way ;  but  I  know  that  the  judgment  of  man  is  a  poor  de- 
pendence. You  may  have  deceived  yourself,  and  I  may  have 
deceived  myself,  also.  But  this  we  know,  brother,  that  our 
Lord  and  King  will  do  us  no  injustice,  if  he  does  cast  us  off, 
and  make  us  the  monuments  of  his  displeasure  forever. 

Ard.  Oh  no ;  he  will  do  us  no  injustice.  I  deserve  to 
perish  ;  and  if  I  do  perish,  he  will  be  glorious  forever.  I  think 
I  rejoice  in  that. 

Th.  We  know  that  it  is  written,  "  The  Lord  has  made  all 
things  for  himself;  yea,  even  the  wicked  for  the  day  of  evil." 
He  has  made  us  for  himself ;  and  he  will  dispose  of  us  as  shall 
be  most  for  his  glory.  And  how  suitable  it  is,  that  he  should 
dispose  of  us  as  his  glory  requires.  How  unreasonable  would 
it  be  for  us  to  set  up  our  own  happiness  as  an  object  of  more 
importance  than  his  glory  ! 

Ard.  Oh  yes  ;  infinitely  unreasonable.  His  glory  is  of  more 
importance  than  my  eternal  salvation :  and  if  one  must  be  given 
up,  he  knows  which  is  best ;  and  I  have  nothing  to  say,  if  he 
thinks  proper  to  reject  me.  I  deserve  to  perish. 

Th.  We  deserve  to  perish.  But  it  is  for  his  glory  to  save 
some,  and  to  destroy  others.  He  knows  what  is  best,  and  will 
do  what  is  best.  He  will  save  those  whom  it  is  for  his  glory 
to  save ;  and  he  will  destroy  those  whom  it  is  for  his  glory  to 
destroy.  And  ought  we  not  to  rejoice,  that  we,  and  all  others 
are  in  the  hands  of  one  who  knows  how  to  dispose  of  us,  for 
time  and  eternity,  in  the  best  possible  manner  ? 

Ard.  We  ought  to  rejoice  to  be  in  his  hands,  as  the  clay  is 
in  the  hands  of  the  potter.  And  I  do  rejoice  that  I  am  in  his 
hands.  And  if  he  thus  say,  with  respect  to  me,  "  I  have  no 
delight  in  thee  ;  behold  here  am  I,  let  him  do  to  me  as  seemeth 
good  unto  him." 


116  THE  PILGRIM'S  PROGRESS 

Then  I  perceived  that  Ardent  was  greatly  relieved  in  his 
mind,  and  they  went  on  cheerfully,  till  they  got  past  the  mouth 
of  the  pit.  Then  said  Ardent  : 

It  was  near  this  place  that  Christian  was  so  confounded 
that  he  did  not  know  his  own  voice,  and  mistook  the  blas- 
phemous suggestions  of  the  evil  ones  for  the  workings  of  his 
own  heart.  And  I  think  I  have  just  had  something  of  the 
same  nature,  for  it  seemed  as  if  some  one  whispered  in  my  ear, 
"  There  is  no  Celestial  City — all  religion  is  a  delusion — the 
King's  book,  as  it  is  called,  is  a  forgery — when  we  die,  we 
shall  perish  like  the  brutes."  Can  you  tell  me,  brother,  what 
it  means  ? 

Th.  I  conclude  they  must  be  the  suggestions  of  the  evil 
one.  But  take  care  that  you  do  not  make  them  your  own,  by 
entertaining  them,  and  consenting  to  them  in  your  heart.  It 
is  written,  "Resist  the  devil,  and  he  will  flee  from  you." 

Ard.  I  do  not  think  they  are  mine,  for  I  abhor  them.  I  do 
believe  the  King's  book  is  true,  for  I  have  felt  its  power  upon 
my  heart,  in  such  a  way,  as  I  think  I  never  could  have  felt  a 
mere  forgery  of  men.  But,  since  I  have  been  troubled  with 
such  thoughts,  I  should  like  to  converse  with  you  a  little  upon 
the  evidences  we  have  that  it  is  indeed  the  King's  book. 

Th.  It  is  the  word  of  the  King,  being  written  by  his  direc- 
tion, or  it  is  a  forgery.  If  it  is  a  forgery,  it  was  made  by  good 
men,  or  by  bad  men.  If  it  is  a  forgery,  it  could  not  have  been 
the  work  of  good  men.  Good  men  do  not  tell  lies ;  but  it  is 
written  in  that  book,  "  All  scripture  is  given  by  inspiration  of 
God — For  the  prophecy  came  not  in  old  time  by  the  will  of 
man ;  but  holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost."  If  it  is  a  forgery,  then  it  was  made  by  wicked 
men.  Is  not  this  plain  ? 

Ard.  Yes  ;  but  it  is  said,  bad  men  might  make  such  a  book, 
to  serve  their  own  wicked  purposes. 

Th.  Let  those  who  say  that,  look  into  the  book  itself,  and 
tell  how  such  a  book  can  be  adapted  to  serve  the  purposes 
of  wicked  men.  A  book  which  condemns  all  dishonesty,  and 
fraud,  and  hypocrisy ;  and  teaches  men  to  be  honest  and  up- 
right, even  though  they  suffer  for  it ;  a  book  which  requires  us 
to  do  to  others  as  we  would  that  they  should  do  to  us,  and  for- 
bids us  to  seek  revenge  of  those  that  injure  us  ;  which  requires 
us  to  bear  patiently  every  injury  and  insult,  and  to  return  good 
for  evil  unto  all  men  ;  such  a  book  cannot  be  the  work  of 
wicked  men,  to  serve  their  own  wicked  purposes.  Its  enemies 
themselves  must  admit,  and  are  constrained  to  admit,  that  a 
universal  compliance  with  its  precepts  would  put  an  end  to  all 
wickedness,  and  promote  the  best  happiness  of  mankind.  Of 


IN    THE    NINETEENTH    CENTURY.  117 

all  the  books  which  bad  men  have  made,  to  serve  their  own 
wicked  purposes,  there  is  none  like  that,  its  enemies  themselves 
being  judges. 

Ard.  This  argument  seems  to  me  conclusive;  but  there  are 
many  others,  I  suppose. 

Th.  Yes ;  the  argument  from  prophecy  is  a  good  one,  with 
those  who  have  sufficient  knowledge  of  history  to  feel  its  force. 
But  some  men  are  so  ignorant  that  they  are  incapable  of  being 
benefited  much  by  it. 

Ard.  How  do  you  state  the  argument  from  prophecy  ? 

Th.  None  but  God  can.  foretell  future  events.  But  the  Old 
Testament  does  very  particularly  foretell  many  events,  which 
have  taken  place  exactly  as  they  were  foretold,  long  since  the 
Old  Testament  was  written.  This  proves  that  the  Old  Testa- 
ment was  from  God.  And  the  same  is  true  of  the  New  Tes- 
tament. The  argument  from  the  miracles  of  Jesus  Christ,  and 
from  his  resurrection  and  ascension  to  heaven,  is  a  conclusive 
one  also. 

Ard.  How  do  you  state  that  ? 

Th.  It  will  not  be  denied  by  any  man  of  the  least  acquaint- 
ance with  the  history  of  those  times,  that  there  were  such  men 
as  the  Apostles ;  and  that  they  steadfastly  affirmed  that  they 
saw  the  miracles  they  record,  and  especially,  that  they  saw 
and  conversed  with  Jesus  after  he  had  been  crucified  and 
buried  ;  and  that  they  saw  him  ascend  towards  heaven,  till  a 
cloud  carried  him  out  of  their  sight.  Now,  these  men  have 
told  the  truth,  or  they  have  not.  If  they  have  not  told  the 
truth,  they  were  impostors  who  meant  to  deceive  others,  or 
they  were  themselves  deceived.  But  they  could  not  have 
been  themselves  deceived  as  to  the  miracles  they  affirm  they 
saw,  nor  as  to  the  fact  of  the  resurrection  and  ascension  of 
Jesus.  The  things  they  affirmed,  then,  were  true,  or  they 
were  deceivers.  But  if  they  were  deceivers,  they  must  have 
had  some  motive  to  act  as  they  did.  What  motive  could  have 
induced  them  to  sacrifice  their  goods,  their  liberty,  and  their 
lives,  in  affirming  what  they  knew  to  be  a  falsehood,  when 
they  might  have  saved  all  by  acknowledging  the  truth ;  and 
when,  if  they  knew  what  they  affirmed  was  false,  they  could 
have  no  hope  of  gaining  any  thing  by  such  affirmation  ?  No 
sufficient  motive  can  be  assigned.  To  suppose  men  to  do  as 
they  did,  in  such  circumstances,  and  to  lay  down  their  lives, 
not  in  support  of  a  falsehood  they  believed  to  be  true,  but  in 
support  of  what  they  knew  to  be  false,  would  be  more  incred- 
ible than  any  of  the  miracles  they  record.  No ;  they  were 
not  deceivers.  They  were  honest  men,  and  really  saw  what 
they  say  they  did.  And  the  facts  respecting  the  life,  and 


118 

death,  and  resurrection,  and  ascension  of  Jesus,  are  true ;  and 
the  Gospel  is  true. 

By  this  time,  I  perceived  that  they  had  got  into  that  part  of 
the  valley  which  was  full  of  snares,  and  traps,  and  nets,  and  pit- 
falls. But  taking  heed  to  their  steps,  they  got  along  very  \\vll, 
till,  at  length,  a  dark  cloud  came  over  the  sun,  and  a  thick  mist 
arose,  so  that  they  could  not  soe.  Now,  they  were  hard  put 
to  it,  and  knew  not  what  to  do.  But  standing  still,  they  cried 
unto  him  that  is  able  to  help,  saying,  "  Teach  me  thy  way,  O 
Lord,  and  lead  me  in  a  plain  path,  because  of  mine  enemies." 
Then  I  perceived  that  the  mist  was  soon  dispersed,  and  the 
sun  shone  out  again,  so  that  they  saw  their  way  clearly.  Then 
they  said,  "Blessed  be  the  Lord,  because  he  hath  heard  the 
voice  of  my  supplications.  The  Lord  is  my  strength  and  my 
shield ;  my  heart  trusted  in  him,  and  I  am  helped ;  therefore 
my  heart  greatly  rejoiceth,  and  with  my  song  will  I  praise 
him."  So  they  went  on  singing : 

"  I'll  bless  the  Lord  from  day  to  day  ; 

How  good  are  all  his  ways ! 

Ye  humble  souls  that  use  to  pray, 

Come  help  my  lips  to  praise. 

"  Sing  to  the  honor  of  his  name, 

How  a  poor  sufferer  cried  ; 
Nor  was  his  hope  exposed  to  shame, 
Nor  was  his  suit  denied. 

"  When  threat'ning  snares  around  me  stood, 

And  endless  fears  arose, 
Like  the  loud  billows  of  a  flood, 
Redoubling  all  my  woes  ; 

"  I  told  the  Lord  my  sore  distress, 
With  heavy  groans  and  tears  ; 
He  gave  my  sharpest  torment  ease, 
And  silenced  all  my  fears." 


CHAPTER   XVII. 

IN  this  manner  the  pilgrims  went  on,  till  they  had  got  out 
of  the  valley  of  the  Shadow  of  Death,  and  came  to  that  part 
of  the  road  where  Christian  had  seen  the  blood  and  bones  of 
pilgrims  who  were  formerly  slain  by  the  giants  Pope  and 
Pagan,  who  dwelt  in  a  cave  hard  by.  And  as  they  approached 
the  mouth  of  the  cave,  a  genteel -looking  man  came  out  to 


IN    THE    NINETEENTH    CENTURY.  119 

meet  them,  whose  name  was  Free-thinking,  and  bowing  to 
them,  accosted  them  as  follows : 

Free-thinking.  Your  servant,  gentlemen.  I  perceive,  by 
your  habit,  that  you  are  pilgrims.  I  am  a  friend  to  you,  being 
equally  a  friend  to  all  men.  This  cave  was  formerly  occupied 
by  the  common  enemies  of  the  human  race,  by  whom  many 
were  put  to  death,  and  many  more  held  in  the  cruel  bondage 
of  tyranny  and  superstition.  I  have  prevailed  against  these 
enemies  of  mankind,  and  have  put  an  end  to  their  cruelties. 
Pope  is  not,  indeed,  entirely  dead ;  but  I  have  bound  him  in 
chains,  and  keep  him  close  prisoner  in  his  own  cave.  Please 
to  walk  in,  and  gratify  your  eyes  with  a  sight  of  your  old  en- 
emy, and  learn  how  much  you  are  indebted  to  me  for  deliver- 
ing you  from  his  power. 

Tlwughtful.  We  acknowledge  ourselves  greatly  indebted  to 
the  good  providence  of  our  Lord  and  King,  for  delivering  us 
from  the  fear  of  persecution  unto  death  for  walking  in  his  ways. 
Whatever  instruments  he  has  been  pleased  to  make  use  of,  to 
accomplish  that  object,  our  obligations  to  him  are  the  same. 
And  whenever  he  disposes  any  of  our  fellow-creatures  to  show 
kindness  to  us,  we  are  willing  to  acknowledge  our  obligations 
to  them  also.  Will  you  please  to  tell  us  your  name,  that  we 
may  know  who  it  is  that  claims  our  gratitude  at  this  time  ? 

F.  T.  My  name  is  Free-thinking.  I  have  long  been  en- 
gaged in  endeavoring  to  deliver  mankind  from  the  bondage  of 
superstition,  in  all  its  forms.  I  have  completely  overcome  this 
old  enemy  of  religious  freedom,  and  would  gladly  do  you  a 
further  kindness ;  for  I  perceive  you  have  still  some  supersti- 
tious notions.  But,  come  in  with  me  to  my  residence,  that  I 
may  show  you  what  I  have  done,  and  am  still  doing  for  the 
benefit  of  mankind ;  and  may  introduce  you  to  some  of  my 
chosen  friends.  I  have  a  goodly  company  of  them  now  with 
me,  who  are  all  equally  desirous  with  myself,  of  promoting 
religious  freedom.  Here  is  Voltaire,  and  Volney,  and  Hume, 
and  Gibbon,  and  Paine,  and  Godwin,  all  champions  in  the 
cause ;  with  many  others  who  have  distinguished  themselves 
by  their  endeavors  to  deliver  men  from  the  tyranny  of  priest- 
craft and  superstition,  and  secure  to  them  the  right  of  private 
judgment  in  matters  of  religion.  We  have  strong  claims  upon 
the  gratitude  of  mankind ;  and  we  expect  our  claims  to  be  ac- 
knowledged. 

Th.  I  have  heard  of  you  and  your  friends,  and  am  not  dis- 
posed to  admit  your  high  claims  upon  the  gratitude  of  man- 
kind. You  have  not  only  endeavored  to  destroy  the  tyranny 
of  priestcraft  and  superstition ;  but,  under  that  pretence,  you 
have  endeavored  to  destroy  all  religion,  and  rob  mankind  of 


120 

their  best  support  in  adversity,  and  their  only  hope  in  death. 
You  are  as  really  enemies  to  the  Prince  Immanuel,  and  his 
kingdom,  as  to  the  giant  Pope,  and  his  authority  ;  and  would 
destroy  both  together  if  you  could.  And  as  to  your  boasted 
achievements  in  destroying  the  power  of  the  latter,  and  bind- 
ing him  in  chains,  for  which  you  claim  our  acknowledgments, 
they  do  not  amount  to  much.  WicklifFe,  and  Luther,  and  Calvin, 
and  Knox,  and  their  associates,  had  already  done  much  more 
towards  it,  before  you  began  your  efforts,  than  you  have  done 
since.  When  the  pilgrim  Christian  passed  this  way,  the  giant 
Pope  was  so  infirm,  as  to  be  unable  to  do  him  any  injury. 
And  your  only  merit  is  that  of  seizing  upon  a  poor  decrepit 
old  man,  and  loading  him  with  chains,  when  he  had  already 
lost  his  power  of  resistance.  If  Divine  Providence  has  made 
any  use  of  you  and  your  friends,  to  promote  the  cause  of  gen- 
uine religious  liberty,  you  have  not  meant  so,  neither  have 
your  hearts  thought  so.  So  that,  if  our  Lord  and  King  de- 
serves our  praise  for  his  good  design  in  this,  you  and  your  as- 
sociates deserve  the  abhorrence  of  mankind  for  your  bad  de- 
signs in  it. 

F.  T.  You  talk  like  one  under  the  influence  of  fanaticism.  Do 
you  really  suppose  there  is  any  Divine  Providence,  which  regu- 
lates human  affairs? 

Th.  I  do  most  firmly  believe  in  a  universal  and  particular 
Providence,  which  directs  all  events  in  the  wisest  and  best  pos- 
sible manner.  I  believe  that  our  Lord  and  King  "  worketh  all 
things  after  the  counsel  of  his  own  will,"  so  that  not  a  sparrow 
falleth  to  the  ground  without  him,  nor  even  a  hair  of  our  heads. 

F.  T.  Why  should  that  great  Being,  who  made  the  world,  (if 
there  is  any  such,)concern  himself  with  the  little,  petty  affairs 
of  men,  who,  in  comparison  with  him,  are  as  nothing,  less  than 
nothing,  and  vanity  ? 

Th.  Because  he  "hath  made  all  things  for  himself;"  and 
must  have  done  it  with  some  design :  for  no  intelligent  being 
acts  without  design.  And  that  design  he  will  undoubtedly  ac- 
complish. 

F.  T.  What  possible  design  could  he  have  in  making  this  grain 
of  sand,  or  what  possible  purpose  can  ever  be  answered  by  it  ? 

Th.  I  know  not  what  particular  purpose  he  intended  to  an- 
swer by  this  grain  of  sand  ;  but  the  creation  of  this  small  thing 
required  an  exertion  of  Almighty  power,  as  really  as  the  crea- 
tion of  the  world.  And  it  would  be  absurd  to  suppose  Almighty 
Sower  was  exerted,  by  a  Being  of  infinite  wisdom,  without  any 
esign.  And  it  would  be  an  impeachment  of  his  wisdom  to 
suppose  that  design  was  not  a  good  design,  and  worthy  the 
exertion  of  Almighty  power  to  accomplish.  I  conclude,  then, 


IN    THE    NINETEENTH    CENTURY.  121 

that  when  the  Creator  made  that  grain  of  sand,  he  intended 
to  dispose  of  it  in  some  way  for  his  own  glory.  And  that 
wise  intention  will  be  accomplished,  or  it  will  fail.  Do  you  say 
it  will  fail  ?  If  it  should  fail,  it  must  be  because  the  Creator 
forgets  it,  or  alters  his  mind,  or  has  not  power  sufficient  to  ac- 
complish it.  But  he  will  never  forget  any  of  his  infinitely 
wise  and  benevolent  purposes  :  he  is  not  a  being  that  for- 
gets. Do  you  say  he  will  alter  his  mind  ?  If  he  should  alter 
his  mind  he  must  do  it  for  some  reason,  or  for  no  reason.  He 
will  not  do  it  without  any  reason,  for  he  is  not  capricious. 
What  reason  can  he  have  ?  Not  any  new  information  which 
he  had  not  when  he  formed  the  purpose  ;  for  he  has  always 
been  infinite  in  knowledge  :  he  never  acquires  any  new  informa- 
tion. It  is  certain,  therefore,  that  he  will  never  alter  his  mind. 
Does  he  want  the  power  of  accomplishing  any  of  his  infinitely 
wise  purposes  ?  No  :  he  is  infinite  in  his  power.  He  will, 
therefore,  certainly  accomplish  the  design  he  had  in  making 
that  grain  of  sand.  And  he  will  keep  his  eye  upon  it,  and 
cause  it  to  be,  in  every  instant  of  time,  just  where  he  always 
intended  it  should  be  ;  and  he  will  do  all  that  with  it  which  he 
always  intended  to  do.  And  so,  of  every  thing  he  has  created, 
whether  great  or  small. 

F.  T.  May  not  all  things  take  place  according  to  the  original 
design  of  the  Creator,  by  the  mere  force  of  the  laws  of  nature, 
without  any  particular  providence  ?  You  know  a  clock  will  go, 
after  it  passes  out  of  the  hands  of  its  maker,  and  even  after  its 
maker  is  dead.  Why  not  so  with  this  world  ? 

Th.  That  is,  why  may  not  the  Creator  of  this  world  be  dead, 
and  yet  all  things  go  on  according  to  his  original  intention,  by 
the  mere  force  of  the  laws  of  nature  ?  I  might  think  so  indeed, 
if  I  thought  the  laws  of  nature  could  be  any  thing  besides  the 
established  mode  of  the  Divine  operation.  To  suppose  they 
are  any  thing  else,  would  be  indeed,  to  give  up  the  doctrine  of 
providence,  and  with  it,  a  good  part  of  the  evidence  that  the 
Creator  is  now  in  existence ;  which  I  am  not  inclined  to  do. 

F.  T.  Why  not  give  it  up,  then,  if  you  have  no  proof  of 
its  existence  ? 

Th.  I  have  proof  which  satisfies  my  mind,  both  of  the 
present  existence  of  the  Creator,  and  of  his  universal  and  par- 
ticular providence.  Every  event  I  see  take  place,  is  evidence 
to  me  of  both. 

F.  T.  What  evidence  does  it  furnish  ?  I  see  none.  I  refer 
every  thing  to  nature. 

Th.  Then  you  ascribe  to  nature,  the  attributes  and  works 
of  God.  But  nature  is  not  the  name  of  any  being  ;  much  less, 
of  that  great,  and  wise,  and  powerful,  and  trood  Being,  who  is 
11 


122 

the  Creator,  and  Preserver,  and  Governor  of  the  universe. 
His  name  is  God.  But  I  will  answer  your  question.  Nothing 
begins  to  exist  without  a  cause,  which  produces  it.  Suppose 
a  particular  act  of  choice  of  any  creature.  It  begins  to  exist, 
and  must  be  produced  by  some  cause.  What  is  the  cause  ? 
Does  the  creature  cause  his  own  act  of  choice  ?  How  does  he 
cause  it  ?  If  he  causes  it,  he  causes  it  voluntarily  or  involun- 
tarily. Does  he  cause  it  involuntarily  ?  No  ;  intelligent  crea- 
tures never  cause  any  thing  involuntarily.  Involuntary  motions 
are  not  properly  their  acts.  If  that  creature  causes  his  own 
«act  of  choice,  he  causes  it  voluntarily ;  that  is,  by  choosing  its 
existence.  But  if  he  causes  it  by  choosing  its  existence,  that 
makes  two  acts  of  choice,  by  one  of  which  he  causes  the  other. 
What,  then,  caused  the  first  ?  Did  he  cause  that,  by  another 
before  the  first  ?  To  suppose  that  a  creature  causes  his  own 
acts  of  choice,  drives  us  into  the  absurdity  of  supposing  him  to 
perform  one  act  before  his  first  act.  And  if  we  suppose  any 
other  creature  to  cause  them,  we  shall  be  driven  into  the  same 
absurdity.  But  they  are  caused  by  some  being  ;  and  there  are 
no  beings  but  creatures  and  their  Creator.  It  is  the  Creator 
then,  who  causes  all  the  actions  of  intelligent  creatures.  And 
in  the  same  manner  it  may  be  proved,  that  he  causes  all  events 
in  the  natural  world ;  which  proves  his  universal  providence, 
and,  of  course,  his  present  existence  also. 

F.  T.  Why  may  we  not  say  a  man  causes  his  own  act  of 
choice,  without  supposing  him  to  do  any  thing  to  cause  it  ? 

Th.  That  which  does  nothing  to  produce  an  effect,  does  not 
produce  that  effect.  It  would  be  a  perversion  of  language,  to 
call  that  a  cause  of  an  effect,  which  does  nothing  to  produce  it. 
But  come,  brother,  we  are  losing  time  to  talk  with  this  man. 
He  is  an  enemy  to  our  Lord,  and  would  beguile  us  of  all  that 
consolation  which  we  derive  from  the  consideration  of  living 
under  his  infinitely  wise  government.  Let  us  be  going. 

So  they  left  the  man,  and  went  on  their  way,  conversing  to- 
gether as  follows : 

Ard.  Why  did  you  not  prove  the  doctrine  of  providence  to 
this  man,  by  citing  passages  from  the  King's  book?  That 
kind  of  proof  would  be  more  satisfactory  to  me.  I  do  not  so 
well  understand  metaphysics  ;  and  you  know  there  is  a  great 
prejudice  against  all  metaphysical  reasoning  in  matters  of 
religion. 

Th.  This  man  would  only  make  a  mock  of  proof  from  the 
King's  book  ;  for  he  denies  the  authority  of  that  book,  and 
seems  even  to  question  the  existence  of  the  King  himself.  He 
professes  to  follow  reason  ;  and,  therefore,  the  best  way  to 
silence  him,  is  to  show  that  reason  is  as  much  against  him  as 


IN    THE    NINETEENTH    CENTURY.  123 

the  King's  book  itself.  When  men  bring  metaphysical  objec- 
tions against  the  truths  contained  in  that  book,  and  do  not  feel 
the  force  of  those  proofs  which  that  book  furnishes,  it  becomes 
necessary  to  abandon  the  contest,  and  suffer  them  to  triumph  ; 
or  else,  to  meet  them  on  their  own  ground,  and  vanquish  them 
with  their  own  weapons.  The  most  plausible  objections  which 
the  enemies  of  truth  bring  forward  against  the  doctrines  con- 
tained in  the  King's  book,  are  of  a  metaphysical  nature ;  and 
it  we  decline  meeting  these  objections  with  a  metaphysical 
answer,  they  will  be  likely  to  think  them  unanswerable.  But 
when  we  show  them  that  their  objections  can  be  answered  in* 
their  own  way,  as  well  as  by  the  King's  book,  and  that  those 
truths  can  be  demonstrated  by  reason,  as  well  as  supported  by 
divine  authority ;  they  have  usually  no  resort  left,  but  to  turn 
about  and  raise  an  outcry  against  metaphysics.  It  was  the 
remark  of  one  who  understood  something  of  human  nature, 
that  "  no  man  is  greatly  against  metaphysics,  till  he  finds  that 
metaphysics  are  against  him."  And,  indeed,  what  are  we 
made  rational  creatures  for,  if  we  are  never  to  use  our  reason  ? 
The  great  error  respecting  the  use  of  reason,  consists  in  setting 
up  the  authority  of  reason  above  that  of  the  King's  book,  and 
making  our  metaphysics  give  laws  to  revelation :  as  all  those 
do,  who  reject  the  plain,  obvious  dictates  of  the  King's  book, 
because  they  cannot  reconcile  them  to  their  own  views  of  what 
is  proper.  We  are  to  use  our  reason  in  ascertaining  what  is 
the  plain,  obvious  import  of  the  language  contained  in  that 
book,  and  in  discovering  how  that  is  confirmed  by  the  essen- 
tial perfections  of  the  Creator,  as  discovered  by  his  works  ; 
•and  not  in  attempting  to  dictate  what  that  book  ought,  and 
what  it  ought  not  to  teach,  as  many  do.  And  having  ascer- 
tained what  it  does  teach,  we  are  to  submit  implicitly  to  its 
authority,  whether  we  can  remove  all  difficulties  by  our  reason 
or  not. 

By  this  time  they  had  arrived  at  the  ascent  cast  up  in  the 
way,  where  Christian  saw  Faithful  before  him  ;  and  from  this 
they  discovered  their  old  fellow-travellers,  Feel-well,  Love-self, 
and  No-law,  but  a  little  before  them,  with  whom  they  soon 
came  up.  And  having  inquired  after  each  other's  welfare, 
they  asked  also  how  each  party  had  got  along  through  the 
valley  of  the  Shadow  of  Death  ;  and  when  Thoughtful  and 
Ardent  had  told  how  they  had  fared,  the  others  replied  as 
follows : 

F.  W.  We  got  though  the  valley  without  any  trouble  at 
all.  And  I  cannot  but  wonder  that  others  should  think  it  such 
a  frightful  place. 

L.  S.  I  was  all  the  way  looking  out  for  the  terrible  things 


124 

which  others  have  described ;  but  this  was  all  the  trouble  I 
had,  for  I  saw  none  of  them. 

^Y.  L.  1  hud  no  such  trouble ;  for  my  faith  never  fails  me  in 
any  circumstances. 

F.  W.  Aye ;  there  is  nothing-  like  strong  faith  to  overcome 
every  impediment. 

Th.  But  it  appears  that  you  had  none  to  overcome ;  and  so 
had  no  opportunity  to  try  your  faith. 

Ard.  Our  Lord  and  King  sometimes  restrains  the  fiends  of 
the  pit,  and  sometimes  lets  them  loose,  as  he  sees  best ;  so  that 
the  passage  through  this  valley  is  very  different  to  different 
persons. 

L.  S.  Yes  ;  and  I  take  it  to  be  an  indication  of  his  peculiar 
affection  for  us,  that  he  restrained  them  while  we  were  passing 
through. 

F.  W.  I  take  it  as  an  evidence  that  we  have  more  religion 
than  others.  The  fiends  of  the  pit  knew  they  could  make  no 
impression  upon  us,  and  so  kept  their  distance. 

Th.  I  should  think  it  unsafe  to  draw  any  such  conclusion. 
For  if  the  fiends  of  the  pit  knew  any  to  be  self-deceived,  they 
would  like  to  help  keep  up  the  deception ;  and  so  would  give 
them  no  trouble. 

Ard.  Where  did  you  lodge  last  night  ? 

F.  W.  At  the  house  of  Mr.  Any- thing.  He  is  a  very  agree- 
able man,  and  a  great  lover  of  pilgrims.  His  conversation  was 
very  edifying  to  me,  and  all  his  words  went  to  my  heart. 

L.  S.  It  was  very  edifying  to  me  too.  He  agreed  with  me 
in  every  thing. 

N.  L.  He  agreed  with  me  too,  when  I  talked  with  him 
alone. 

Ard.  We  saw  him  a  few  minutes  this  morning  ;  and  he  pro- 
fessed to  agree  with  us.  I  conclude  that  is  his  practice.  He 
tries  to  please  all,  by  appearing  to  fall  in  with  their  opinions. 

Th.  Yes  ;  he  agreed  with  each  of  you,  separately,  and  talked 
in  favor  of  the  opinions  of  him  he  was  talking  with.  And  so 
he  always  does.  He  is  constant  in  nothing  but  in  his  supreme 
attachment  to  himself. 

F.  W.  You  are  too  uncharitable,  brother.  I  have  seen  it 
in  you,  every  time  we  have  met.  You  seem  to  think  every- 
body is  wrong,  but  such  as  agree  with  you  in  every  thing. 
You  condemn  selfishness  in  others  ;  but  what  can  be  more  sel- 
fish, than  to  wish  to  bring  every  one  to  your  standard  ? 

Th.  If  my  attachment  to  my  principles  is  merely  because 
they  are  mine,  I  confess  it  is  selfish  and  wrong.  And  if  my 
wish  to  have  others  think  as  I  do,  is  merely  to  strengthen  my 
party,  it  ought  to  be  condemned  and  abhorred.  But  is  it  not 


IN    THE    NINETEENTH    CENTURY.  125 

possible  that  real  charity  for  others  may  make  me  wish  them 
to  embrace  my  principles  ? 

F.  W.  I  am  willing  to  think  charitably  of  you;  and  so  I 
am  willing  to  admit  that  your  motives  may  be  good.  But, 
really,  it  does  not  appear  much  like  charity,  to  be  so  forward 
to  condemn  others. 

Th.  Charity ^  is  good  will.  If  I  wish  well  to  another,  and 
see  him  in  a  mistake  about  himself,  of  great  importance,  and 
one  that  endangers  his  soul,.  I  shall  wish  to  have  him  unde- 
ceived, and  set  right.  I  do  believe  that  all  selfish  religion  is 
false  religion ;  and  if  a  man  trusts  in  it,  and  has  no  better,  I 
believe  he  is  in  a  fundamental  and  fatal  error.  Now,  if  I  see 
one  trusting  in  such  an  error,  and  venturing  his  soul  upon  it,  as 
I  fear  many  do,  I  think  charity,  that  is,  good  will,  would  re- 
quire me  to  try  to  undeceive  him,  and  bring  him  to  renounce 
his  error  and  embrace  the  truth,  that  he  may  be  saved.  On 
the  contrary,  it  would  show  a  want  of  charity  in  me  towards 
my  neighbor,  if  I  should  let  him  go  on  in  a  fatal  error ;  and, 
instead  of  trying  to  undeceive  him,  should  encourage  him  in 
it,  by  treating  him  as  if  I  supposed  he  was  safe  enough  al- 
ready. 

F.  W.  You  have  a  strange  notion  of  charity.  I  always 
thought  it  to  be  a  good  opinion  of  others  ;  or  a  disposition  to 
think  well  of  them,  and  to  treat  them  as  Christians,  if  they 
professed  to  be  so.  Where  did  you  get  your  strange  notion 
of  it  ? 

Th.  From  the  King's  book.  The  word  which  is  translated 
charity,  is  the  same  that  is  translated  love  j  and  that  makes 
•me  think  they  are  both  one. 

F.  W.  Oh  yes ;  they  are  both  one.  Love  is  the  substance 
of  all  religion.  And  it  is  my  love  to  my  neighbor  that  prompts 
me  to  think  well  of  him,  and  to  be  willing  he  should  have  his 
own  way  in  religious  matters,  as  well  as  I  mine. 

Th.  Indeed !  Do  you  think,  then,  that  all  religions  are 
equally  right,  and  equally  safe  ? 

F.  W.  No  ;  I  think  my  own  is  the  best  and  safest. 

Th.  Then  you  are  inconsistent  with  yourself.  If  you  love 
your  neighbor,  you  must  wish  to  see  him  taking  the  best  way 
to  secure  his  eternal  interests.  And  just  as  much  as  you  think 
one  way  is  safer  than  another,  and  really  wish  him  well,  you 
must  wish  to  see  him  taking  that  way.  And  if  you  think 
your  way  is  the  best  and  safest,  and  wish  your  neighbor  well, 
you  must  wish  him  to  take  your  way.  I  think  disinterested 
religion  is  the  only  religion  that  will  bear  the  trial  of  the  great 
day  ;  and  therefore,  charity,  or  love  to  my  neighbor,  makes 
me  wish  him  to  renounce  every  other  and  embrace  that. 
11* 


126 

F.  W.  I  have  none  of  that  disinterested  religion,  and  I  wish 
for  none  of  it.  My  religion  makes  me  happy  ;  and  by  that  I 
know  it  is  right. 

Th.  How  do  you  know  your  religion  is  right,  from  its  making 
you  happy  ? 

F.  W.  The  black  tyrant  cannot  give  me  any  happiness,  for 
he  has  none  himself.  Men  cannot  give  me  any,  for  they  have 
none  to  spare.  The  Celestial  King  only  can  give  it  to  me ;  and 
he  has  done  it ;  and  I  know  I  am  right,  because  I  feel  happy. 
Glory  to  the  King  ! 

Th.  If  your  own  safety  is  your  great  object,  and  your  happi- 
ness all  arises  from  a  belief  that  you  are  safe,  I  see  not  why  the 
great  deceiver  or  his  earthly  children  could  not  make  you  hap- 
py, by  telling  you  that  you  are  safe,  provided  you  believe  them, 
even  though  it  should  be  a  lie  that  you  believe ;  as  I  fear  it  is. 

F.  W.  How  is  it  that  I  can  think  favorably  of  you,  and  em- 
brace you  as  a  brother  pilgrim,  while  you  cannot  think  so  favor- 
ably of  me  ? 

Tk.  If  you  are  right,  I  am  safe  :  because  I  have  some  of 
your  kind  of  religion  as  well  as  you.  I  have  some  selfish  af- 
fections on  religious  subjects,  and  some  animal  feelings,  as  well 
as  you ;  and  I  have  some  happy  feelings  too.  But  if  my  prin- 
ciples are  right,  you  are  not  safe.  For  if  disinterested  religion 
is  necessary,  and  you  have  none  of  it,  you  are  lost.  It  is  con- 
sistent, therefore,  for  you  to  think  favorably  of  me,  while  it  is 
not  consistent  for  me  to  think  favorably  of  you,  if  your  religion 
is  what  you  say  it  is.  You  approve  of  that  in  me,  which  I 
condemn,  both  in  myself  and  you.  And  that  which  I  approve, 
and  which  I  believe  will  alone  stand  the  test  of  the  great  day, 
you  entirely  disavow  and  condemn.  Your  selfishness  leads  you 
to  have  some  fellowship  for  me,  but  charity  itself  forbids  that 
I  should  have  any  fellowship  for  you,  or  for  any  kind  of  selfish 
religion,  wherever  it  may  be  found. 


CHAPTER   XVIII. 

Love-self.  I  do  not  like  Brother  Thoughtful's  notions  re- 
specting charity  at  all ;  and  I  am  persuaded  very  few  pilgrims 
do.  They  are  too  bigoted  for  this  enlightened  and  liberal  age. 

No-laio.  I  dislike  them  for  another  reason  too.  If  I  un- 
derstand his  scheme,  he  would  have  it,  that  we  are  still  under 


IN    THE    NINETEENTH    CENTURY.  127 

obligation  to  keep  the  moral  law,  and  bound  to  love  God  with 
all  our  hearts,  and  our  neighbor  as  ourselves  ;  just  as  Adam 
was  brfoiv  he  fell. 

Tli.  Certainly.  The  command  is,  "  Be  ye  therefore  per- 
fect, even  as  your  Father  which  is  in  heaven  is  perfect."  I 
suppose  we  are  bound  to  keep  this  command. 

N.  L.  Not  at  all.  Such  commands  are  only  given  to  teach 
us  our  impotence,  and  lead  us  to  appropriate  to  ourselves  by 
faith  the  finished  righteousness  of  the  Prince  Immanuel.  His 
obedience  was  perfect ;  and  when  it  becomes  ours  by  faith,  we 
are  perfect  as  our  Father  in  heaven.  In  ourselves  we  are 
nothing  but  sin  ;  but  in  him  we  are  nothing  but  righteousness. 
He  "  has  taken  all  our  sins,  and  given  us  all  his  righteous- 
ness." 

Th.  If  your  scheme  is  true,  I  see  no  need  of  a  believer's  ex- 
ercising repentance  for  any  act  of  sin  into  which  he  may  fall. 

N.  L.  No.  One  of  my  favorite  authors  says  :  "  It  would 
be  a  dishonor  done  to  Christ,  tarnishing  the  glory  of  his  finished 
work,  if  a  believer  were  ever  to  be  sorry  for  his  sin,  or  to  bow 
down  his  head  like  a  bulrush  after  the  commission  of  it." 

Th.  Do  you  think  the  commission  of  sin  can  interrupt  the 
believer's  peace  of  mind,  or  his  communion  with  God  ? 

N.  L.  No.  The  same  author  says,  "  Sin  can  never  dis- 
qualify him  for  any  one  mercy  or  blessing  which  God  has  prom- 
ised him  in  his  Son  Jesus  Christ,  nor  can  ever  for  one  moment 
break  his  peace  with  God,  which  is  his  from  eternity  through 
the  everlasting  mediation  of  Christ ;  his,  whatever  sin  he  may 
commit,  even  robbery  and  murder."  "Sin  can  do  the  children 
of  God  no  harm,  holiness  no  good." 

Th.  Your  language  shocks  me.  I  did  not  expect  any  one 
would  talk  so,  who  professed  any  attachment  to  the  blessed 
Redeemer. 

N.  L.  You  do  not  understand  my  scheme.  It  is  more  hon- 
orable to  him  than  yours,  or  any  other  scheme  of  which  good 
works  are  a  part.  I  exalt  his  grace  ;  but  you  depreciate  it,  by 
mixing  your  good  works. 

Th.  I  should  rather  think  it  would  be  dishonoring  him  in 
the  highest  degree  to  call  myself  a  disciple  of  his,  and  yet  live 
in  the  open  and  allowed  violation  of  his  commandments. 

N.  L.  You  not  only  depreciate  the  grace  of  God,  but  his 
justice  too.  For  it  would  be  as  unjust  to  exact  obedience  of 
believers  after  their  surety  had  rendered  it  for  them,  as  to  ex- 
act punishment  of  them  after  their  surety  had  .suffered  that  for 
them.  One  of  my  favorite  authors  says,  "  While  the  Mediator 
was  in  the  world,  he  rendered  a  perfect  active  obedience  to  the 
moral  law,  as  the  expanded  covenant  of  works,  in  the  room 


128  THE  PILGRIM'S  PROGRESS 

and  stead  of  all  those  persons  whom  the  Father  gave  him  to 
be  redeemed  ;  and  this  righteousness  is  reckoned  to  all  be- 
lievers for  their  justification  and  adoption  by  the  Father,  as 
the  legal,  perfect,  and  meritorious  cause  of  the  same."  He 
says  also,  "  The  Father  justifies  every  one  of  the  elect  in  .the 
moment  in  which  he  is  so  united  to  Christ  as  to  believe  in  him, 
in  consequence  of  the  perfect  vicarious  righteousness  of  Christ, 
which  is  imputed  to  the  believer,  because  by  the  mvstical 
union  it  has  actually  become  his  righteousness,  according  to 
covenant."  Also,  "  None  can  be  pronounced  by  the  judicial 
sentence  of  God  to  be  just,  but  those  that  are  perfectly  just ; 
and  righteousness  can  be  reckoned  or  imputed  to  none  but  to 
those  that  possess  it."  He  also  says,  "  While  the  Mediator 
was  in  our  world,  he  endured  in  his  sufferings  even  unto  death, 
the  penalty  of  the  violated  law,  in  the  place  of  all  who  were 
given  to  him  by  the  Father  to  be  redeemed  ;  so  that  all  the 
sins  of  believers,  past,  present,  and  to  come,  were  legally  pun- 
ished in  him,  to  the  full  satisfaction  of  divine  justice."  An- 
other favorite  author  asks,  "  Can  they,  for  whom  this  satisfac- 
tion has  been  made,  be  punished  for  the  same  sins,  for  which 
justice  is  declared  to  be  satisfied  ?  How  can  the  same  crimes 
be  punished  twice  over  in  a  just  government  ?"  And  another 
affirms,  "  The  justice  of  God  renders  their  salvation  absolutely 
certain  ;  because  it  would  be  incompatible  with  the  first  prin- 
ciples of  equity  to  punish  in  their  own  persons  those  for  whose 
sins  Christ  has  made  ample  satisfaction."  In  view  of  what 
these  learned  doctors  say,  I  infer  that  neither  sufferings  nor 
obedience  can  be  justly  exacted  of  us  believers,  both  having 
been  rendered  for  us,  to  the  full  satisfaction  of  justice,  by  our 
great  Surety. 

Th.  It  seems  to  me  that  this  whole  scheme  is  contrary  to 
Scripture,  reason,  and  common  sense ;  and  destructive  of  all 
true  piety  and  morality.  Religion  consists  in  conformity  to 
God,  in  heart  and  in  life. 

N.  L.  No.  Religion  consists  in  faith.  You  talk  like  a  legal- 
ist, and  you  oppose  salvation  by  grace,  as  I  told  you  once 
before. 

Th.  I  consider  your  faith  as  no  better  than  your  works.  It 
consists  in  believing  that  "  Christ  has  taken  all  your  sins,  and 
given  you  all  his  righteousness,"  which  is  not  true  wjth  respect 
to  any  ;  and  if  it  were,  you  have  no  evidence  that  it  is  with 
respect  to  yourself. 

N.  L.  Not  true  with  respect  to  any !  Do  you  think  those 
learned  doctors,  to  whom  I  have  referred,  have  taught  what 
is  not  true  ?  You  must  not  accuse  such  great  men  of  teach- 
ing unsound  doctrine. 


IN    THE    NINETEENTH    CENTURY.  129 

Th.  They  may  have  believed  what  they  taught ;  but  if  they 
did,  that  does  not  make  it  true.  I  learn  from  the  divine  ora- 
cles to  call  no  man  master  on  earth  ;  but  to  try  every  thing  by 
"the  law  and  the  testimony:  If  they  speak  not  according  to 
this  word,  it  is  because  there  is  no  light  in  them." 

N.  L.  I  will  cite  another  learned  doctor,  in  confirmation  of 
what  I  have  said  already.  He  observes,  "  Our  sins  so  became 
Christ's  that  he  stood  the  sinner  in  our  stead,  and  we  dis- 
charged. It  is  the  iniquity  itself  that  the  Lord  laid  upon 
Christ ;  I  mean,  it  is  the  fault  of  the  transgression  itself.  To 
speak  more  plainly,  hast  thou  been  an  idolater,  a  blasphemer, 
a  murderer,  a  thief,  a  liar,  or  a  drunkard  ?  If  thou  hast  part 
in  the  Lord,  all  these  transgressions  of  thine  become  actually 
the  transgressions  of  Chiist.  Nor  are  we  so  completely  sinful, 
but  Christ  being  made  sin  was  as  completely  sinful  as  we." 
What  do  you  say  to  this  ? 

Th.  I  say  I  abhor  such  perversions  of  Scripture,  and  that 
whole  scheme  which  leads  to  them. 

N.  L.  Take  heed,  then,  lest  seeking  to  be  justified  by  the 
law,  you  prove  that  you  have  no  interest  in  the  Redeemer,  and 
fall  under  the  curse. 

Th.  I  thank  you  for  your  admonition.  I  am  sensible  that  I 
need  to  take  heed  lest  I  be  deceived  by  myself  or  others.  But 
it  is  your  system,  and  not  mine,  which  makes  justification  to 
be  by  the  law. 

N.  L.  How  does  that  appear  ? 

Th.  You  hold  that  Christ  both  obeyed  the  law  for  us,  and 
suffered  its  penalty  for  us,  and  so  satisfied  all  its  demands 
upon  us ;  and  if  so  I  conclude  the  law  itself  must  grant  our 
discharge.  And  agreeably  to  this,  one  of  the  authors  you 
cited  says,  "  This  righteousness  [of  Christ]  is  reckoned  to  all 
believers  for  their  justification,  as  the  legal  cause  of  the  same." 
He  also  says,  "  None  can  be  pronounced  by  the  judicial  sen- 
tence of  God  to  be  just,  but  those  that  are  perfectly  just." 
And  he  says  this  of  believers,  to  show  how  they  are  justified. 
His  plain  meaning  is,  that  believers  are,  in  the  act  of  justifica- 
tion, pronounced  perfectly  just ;  and  he  thinks  they  are  so. 
But  those  who  are  perfectly  just,  are  justified  by  the  law. 
When  a  perfectly  just  man  is  brought  to  trial,  the  law  justifies 
him,  and  sets  him  at  liberty.  And  when  a  man  who  has  com- 
mitted a  crime  has  paid  the  fine  which  the  law  imposes,  or  has 
been  imprisoned  as  long  as  the  law  requires,  and  is  then  dis- 
charged, his  discharge  is  by  the  law,  and  not  by  grace  or  par- 
don. He  would  be  treated  unjustly  if  he  were  detained  longer. 
He  claims  his  discharge  as  a  matter  of  right  ;  he  does  not  ask 
it  as  a  favoi .  And  accordingly,  another  of  your  same  favorite 


130 

authors  speaks  of  its  being  right  to  "  challenge  an  acquittance 
at  the  hand  of  God,"  and  says,  "He,  who  as  the  Judge  of 
heaven  and  earth  must  always  do  right,  is  said  to  justify  the 
ungodly — and  that  out  of  justice."  Again,  "God,  as  he  is  a 
just  God,  cannot  condemn  the  believer,  since  Christ  has  satis- 
fied for  his  sins."  Now,  it  is  plain,  that  if  God  cannot  justly 
condemn,  if  he  cannot  justly  punish,  then  he  only  does  bare 
justice  when  he  discharges  ;  he  exercises  no  grace  in  the 
matter. 

N.  L.  But  there  was  grace  in  providing  a  Surety  to  make 
satisfaction  for  us. 

Th.  Yes.  And  it  is  a  part  of  my  system,  as  well  as  of 
yours,  that  the  gift  of  a  Saviour  was  an  act  of  grace.  But 
while  that  is  all  the  grace  your  system  acknowledges,  mine 
makes  every  step  of  our  salvation  an  act  of  grace.  It  was  an 
act  of  grace  to  provide  a  Saviour ;  it  is  an  act  of  grace  to  grant 
us  a  season  of  probation ;  it  is  an  act  of  grace  to  change  our 
hearts  ;  it  is  an  act  of  grace  to  pardon  our  sins  ;  it  is  an  act  of 
grace  to  bear  with  us  from  day  to  day  while  committing  new- 
sins  ;  and  it  will  be  an  act  of  grace  to  receive  us  to  heaven, 
where  we  shall  be  monuments  of  grace  forever.  But  if  your 
system  is  true,  there  is  no  grace  but  in  the  gift  of  a  Saviour. 
For  if  Christ  "  has  taken  all  our  sins,  and  given  us  all  his 
righteousness,"  we  are  no  longer  subjects  of  grace,  any  more 
than  the  angels  in  heaven.  Your  system,  therefore,  in- 
stead of  exalting  and  magnifying  the  grace  of  the  Gospel, 
takes  away  a  great  part  of  it,  and  it  makes  the  act  of  justifica- 
tion to  be  by  the  law,  a  proper  legal  act,  and  not  an  act  of 
grace. 

N.  L.  How  does  your  system  make  every  step  of  the  sin- 
ner's salvation  an  act  of  grace?  I  see  not  how  it  can  be, 
but  only  as  each  step  is  a  consequence  of  the  gracious  gift  of 
a  Saviour.  And  if  that  would  make  it  an  act  of  grace,  my 
system  would  do  it. 

Tk.  Justice  requires  that  each  individual  should  be  treated 
according  to  his  deserts.  Sin  deserves  punishment  ;  righteous- 
ness deserves  no  punishment.  If  all  our  sins  are  given  to 
Christ,  and  all  his  righteousness  is  given  to  us,  we  no  longer 
deserve  punishment.  Grace  is  favor  to  the  ill  deserving.  If 
all  our  sins  are  taken  away,  we  have  none  left  for  which  we 
can  deserve  any  punishment ;  and  therefore  we  cannot  be  sub- 
jects of  grace.  No  favor  shown  to  the  angels  in  heaven  can 
be  an  act  of  grace,  because  they  deserve  no  punishment.  It 
is  only  where  justice  requires  punishment  that  grace  can  be 
exercised.  I  take  these  to  be  acknowledged  principles,  are 
they  not  ? 


IN    THE    NINETEENTH    CENTURY.  131 

N.  L.  I  am  not  inclined  to  dispute  them  now.     Go  on. 

Th.  My  scheme  is,  that  the  moral  law  is  the  only  rule  of 
right,  to  which  all  intelligent  beings  are  bound  to  conform,  be- 
cause it  is  right ;  and  that  this  obligation  cannot  be  fulfilled  by 
any  one  for  another,  because  the  requirement  is,  "  thow  shalt 
love ;"  not  thou  or  some  other  in  thy  room.  Men  have  broken 
this  law,  and  exposed  themselves  to  its  curse.  Every  sin  de- 
serves the  Divine  disapprobation  now,  and  will  forever,  since  no 
length  of  duration  can  change  its  nature.  The  punishment 
threatened  to  sinners  is  a  proper  token  of  that  disapprobation. 
The  penalty  of  the  law,  therefore,  is  endless  punishment.  This 
we  all  deserve  for  our  sins,  and  must  always  deserve,  whether 
it  is  inflicted  or  not,  since  it  will  always  remain  true  that  we 
have  sinned.  This  punishment  must  be  inflicted,  unless  some 
other  way  can  be  found  out,  by  which  the  Divine  disapproba- 
tion of  sin  can  be  as  fully  and  as  clearly  expressed  as  it  would 
be  in  the  infliction  of  the  punishment,  in  which  case  only  it  will 
be  consistent  for  that  punishment  to  be  dispensed  with  by  for- 
giveness. Such  a  way  has  been  found  out.  God  has  pro- 
vided a  Saviour  for  those  who  deserve  to  perish  forever.  This 
was  an  act  of  grace.  The  Lord  Jesus  Christ  made  an  atone- 
ment for  sin  by  the  shedding  of  his  blood  on  the  cross.  His 
active  obedience  was  rendered  for  himself,  and  could  not  in  the 
nature  of  the  thing  be  rendered  for  any  but  himself.  He  was 
as  much  bound  to  do  right,  as  any  other  being  can  be.  And  it 
was  necessary  that  he  should  be  perfectly  obedient  for  him- 
self, in  order  to  be  qualified  to  make  atonement  by  his  blood, 
for  otherwise  he  could  not  have  been  "  a  lamb  without  blem- 
ish." In  suffering  death,  he  did  not  suffer  the  penalty  of  the 
law,  wHich  is  eternal  punishment ;  but  he  suffered  enough,  con- 
sidering the  dignity  of  his  person,  to  make  as  clear  an  expres- 
sion of  God's  feelings  towards  sin,  as  would  have  been  made 
by  the  infliction  of  that  penalty  upon  sinners.  The  demands 
of  the  law  upon  us  remain  in  their  full  force,  not  at  all  weak- 
ened, but  rather  made  stronger  by  the  death  of  Christ,  that 
event  having  laid  us  under  addi'.knal  obligations.  Its  demand 
of  punishment,  however,  though  still  perfectly  just,  can  now 
be  consistently  remitted,  in  the  case  of  those  who  consent  unto 
the  law,  and  perform  the  conditions  of  repentance  and  faith  : 
because  the  ends  to  be  answered  by  their  punishment  are  se- 
cured in  another  way.  In  consequence  of  the  death  of  Chris', 
the  offer  of  pardon  is  freely  made  to  all  without  discrimina- 
tion, and  is  an  act  of  grace,  because  all  deserve  in  be  cast  off 
without  any  such  offer.  A  period  of  probation  is  allowed,  ir 
which  men  have  opportunity  to  consider  their  ways,  and  se- 
cure the  offered  mercy,  by  a  compliance  with  the  "prescribed 


132 

conditions.  This  is  an  act  of  grace,  because  all  deserve  instant 
destruction.  All,  however,  with  one  consent,  reject  the  offer, 
and  would  continue  to  reject  it  were  nothing  more  done  for 
them.  But  God  sends  his  Holy  Spirit,  to  make  some  willing 
in  the  day  of  his  power,  by  changing  their  hearts.  This  is  an 
act  of  grace,  because  the  gift  of  the  Holy  Spirit  is  a  favor 
which  none  deserve.  When  they  are  made  willing,  and  be- 
come holy  in  the  temper  of  their  minds,  that  does  not  alter 
the  fact  that  they  have  sinned  before,  and  therefore  does  not 
take  away  their  desert  of  punishment  for  their  past  sins.  It  is 
an  act  of  grace,  therefore,  to  exempt  them  from  that  punish- 
ment, by  granting  them  remission  of  sins.  And  as  those  who 
are  regenerated  continue  to  be  guilty  of  their  old  sins,  though 
the  punishment  of  them  is  remitted,  and  also  to  commit  new 
sins,  from  day  to  day,  it  is  an  act  of  grace  to  spare  them  from 
day  to  day,  under  their  increasing  ill  desert.  And  as  in  the 
great  day  it  will  still  be  true  that  they  have  sinned,  it  will  be 
true  then  that  they  deserve  punishment,  and  therefore  it  will 
be  an  act  of  grace  then  to  acquit  them  from  it  in  the  presence 
of  the  assembled  universe.  And  as  it  will  continue  to  be  true 
forever  that  they  have  committed  the  sins  they  have,  it  will 
continue  to  be  true  forever  that  they  deserve  to  be  punished 
for  them  ;  and  therefore,  while  they  reign  forever  in  heaven, 
they  will  be  everlasting  monuments  of  grace,  rich,  free,  dis- 
tinguishing, and  sovereign  grace.  And  the  most  eminent 
saints  on  earth,  on  account  of  the  continuance  of  their  ill  de- 
sert for  past  sins,  and  their  increasing  ill  desert  for  their  daily 
new  sins,  feel  bound,  and  feel  disposed,  to  humble  themselves 
before  God,  and  lie  very  low  before  him,  to  acknowledge  them- 
selves sinners,  exceedingly  vile,  and  to  ask  every  favof  at  his 
hand  as  a  free  gift  to  the  ill  deserving.  The  language  of  the 
Scripture  saints  is  highly  expressive  of  such  feelings  ;  and  such 
are  the  feelings  of  all  on  earth  who  resemble  them. 

jV.  L.  You  speak  of  believers  becoming  holy,  as  if  you  sup- 
posed they  were  to  be  holy  in  themselves.  Here  is  the  lurk- 
ing legality  of  your  scheme,  which,  though  you  talk  so  much 
about  grace,  leads  you  to  mix  your  own  works  with  the  right- 
eousness of  Christ,  as  though  his  finished  work  needed  helping 
out  with  some  additions  of  ours. 

Ard.  Are  not  believers  spoken  of  in  the  Scriptures  as  being 
"  partakers  of  the  Divine  nature,"  and  "  partakers  of  his  holi- 
ness ?"  And  is  it  not  plainly  declared,  that  "  without  holiness 
no  man  shall  see  the  Lord  ?" 

N.  L.  Yes.  But  one  of  the  learned  Doctors  before  referred 
to,  informs  us  that  in  the  last-mentioned  passage,  and  I  should 
think  also  in  the  others,  hulincss  means  separation  to  God,  and 


IN    THE    NINETEENTH    CENTURY.  133 

not  any  quality,  or  grace,  or  habit  of  mind ;"  or  else  it  moans 
"  the  holiness  of  Christ  imputed  to  us,  and  so  made  ours  in  a 
judicial  or  legal  respect."  Believers  are  "  chosen  in  Christ,  to 
be  holy  in  him,  even  in  him  /  but  not  so  as  to  be  holy  in 
themselves" 

Th.  If  they  are  not  holy  in  themselves,  they  are  in  them- 
selves unholy  and  impure,  and  are  not  prepared  for  a  holy 
heaven,  where  no  unclean  thing  shall  enter.  None  but  "  the 
pure  in  heart  shall  see  God."  I  am  aware  that  the  word  holi- 
ness sometimes  means  separation  to  God,  as  when  applied  to 
places,  buildings,  vessels,  and  the  like,  under  the  old  dispensa- 
tion. But  this  is  not  its  only  meaning.  The  holiness  of  God 
is  not  of  this  kind.  It  is  an  exercise  of  his  heart.  And  when 
believers  are  said  to  be  "  partakers  of  his  holiness,"  it  means 
that  they  are  holy  in  the  same  sense,  with  the  same  kind  of 
holiness  that  he  is.  They  have  holy  exercises  of  heart.  They 
are  of  the  same  temper  of  mind  that  he  is ;  so  that  they  have 
"fellowship  with  the  Father  and  with  the  Son."  Without 
such  holiness  of  heart,  which  is  his  own  exercise,  there  is  no 
communion,  no  oneness  of  feeling  between  the  believer  and 
the  Father.  Heaven  itself  would  be  no  heaven  to  the  man  who 
does  not  feel  as  God  feels.  And  this  is  a  sufficient  reason,  if 
there  were  no  other,  why  it  is  true  that  "  without  holiness  no 
man  shall  see  the  Lord."  If  all  the  holiness  in  the  universe 
were  imputed  to  him,  it  would  do  nothing  towards  qualifying 
him  to  enjoy  heaven,  till  the  temper  of  his  heart  was  made  to 
accord  with  the  temper  of  heaven.  If  you  have  not  the  same 
mind  that  was  in  Christ,  if  you  have  not  his  Spirit  abiding  in 
you,  and  renewing  you  after  his  moral  image,  nothing  is  more 
certain  than  that  you  are  none  of  his.  It  is  absurd  to  suppose 
any  to  be  his  disciples  who  never  do  what  he  commands.  But 
his  commands  require  perfect  conformity  to  the  moral  law. 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thine  heart,  and 
thy  neighbor  as  thyself.  Be  ye,  therefore,  perfect,  even  as 
your  Father  which  is  in  heaven  is  perfect.  As  he  which  hath 
called  you  is  holy,  so  be  ye  holy  in  all  manner  of  conversation." 
The  promises  to  change  the  heart  are  promises  to  produce  a 
conformity  to  the  moral  law.  "  A  new  heart,  also,  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you ;  and  I  will  take 
away  the  stony  heart  out  of  your  flesh,  and  I  will  give  you  a 
heart  of  flesh.  And  I  will  put  my  Spirit  within  you,  and 
cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my  judg- 
ments, and  do  them."  It  is  a  plain  and  decisive  declaration, 
"  Every  one  that  loveth  is  born  of  God,  and  knoweth  God.  He 
that  loveth  not,  knoweth  not  God  ;  for  God  is  love."  But  it 
is  also  declared,  "He  that  loveth  another  hath  fulfilled  the 
12 


134 


THE 


law  ;  for  love  is  the  fulfilling  of  the  law."  And  it  is  written, 
"  He  that  doeth  righteousness  is  righteous,  even  as  He  is  right- 
eous. He  that  committeth  sin  is  of  the  devil.  It'  ye  know  that 
He  is  righteous,  ye  know  that  every  one  that  doeth  right- 
eousness is  horn  of  Him.  Hereby  we  do  know  that  we  know 
Him,  if  we  keep  his  commandments.  He  that  saith,  I  know 
Him,  and  keepeth  not  His  commandments,  is  a  liar,  and  the 
truth  is  not  in  him." 


CHAPTER   XIX. 

Love-self.  It  seems  to  me  that  brother  Thoughtful's  notions 
of  Christian  character  condemn  every  body.  He  would  allow 
none  to  be  Christians  but  such  as  exercise  that  love  which  is  the 
fulfilling  of  the  law.  But,  it  is  written,  "  there  is  not  a  just  man 
upon  earth,  that  doeth  good  and  sinneth  not." 

Thoughtful.  It  would  be  of  no  use  for  us  to  attempt  to  jus- 
tify those  whom  the  great  Judge  condemns.  And  he  certainly 
condemns  all  those  who  are  destitute  of  holiness.  Holiness  is 
conformity  to  the  moral  law,  which  is  the  only  rule  of  right  and 
wrong.  No  man  has  any  more  holiness,  than  he  has  of  con- 
formity to  the  moral  law. 

L.  S.  But  what  I  mean  is,  that  your  scheme  seems  to  re- 
quire perfection,  and  to  condemn  all  who  are  not  perfect ;  and 
since  the  best  of  men  are  imperfect,  it  condemns  the  best  of 
men  as  well  as  the  worst. 

Th.  Uninterrupted  conformity  to  the  moral  law  is  required 
of  all  men  as  a  duty  ;  but  this  is  not  made  the  condition  of  par- 
don and  salvation.  If  it  were,  there  would  be  no  hope  for  any. 
But,  if  a  man  is  never  conformed  to  that  law,  he  never  does  any 
thing  right,  he  never  has  the  same  mind  that  was  in  Christ,  he 
never  delights  in  the  law  of  God  after  the  inward  man,  he  never 
walks  after  the  Spirit,  he  always  walks  after  the  flesh,  and  shall 
die.  If  he  never  exercises  that  love  which  is  the  fulfilling  of 
the  law,  he  never  possesses  the  temper  of  one  that  is  "  born  of 
God,  and  knovveth  God."  If  he  never  "  doeth  righteousness," 
but  always  "  committeth  sin,"  he  is  not  a  child  of  God,  but  is 
a  child  of  the  devil.  Good  men  are  those  who  are  sometimes 
conformed  to  the  moral  law,  who  perform  some  right  actions, 
who  sometimes  have  the  same  mind  that  was  in  Christ,  and 
sometimes  delight  in  the  law  of  God  after  the  inward  man.  But 


IN    THE    NINETEENTH    CENTURY.  135 

the  best  of  men  in  this  world  are  imperfect,  as  they  are  not 
always  conformed  to  the  moral  law,  and  their  right  actions 
are  intermingled  with  such  as  are  wrong. 

L.  S.  Your  scheme  would  still  condemn  me  ;  for  I  do  not 
think  so  highly  of  myself  as  to  suppose  I  was  ever  conformed 
to  the  law  for  a  single  moment,  or  that  I  ever,  for  the  smallest 
space  of  time,  observed  it  with  my  whole  heart.  My  only  hope 
is,  that  my  poor  attempts  will  be  accepted  for  the  Prince  Im- 
manucrs  sake  :  and  that  my  imperfections  will  be  covered  up 
with  the  robe  of  his  perfect  righteousness,  so  that  the  great 
Judge  will  see  no  spot  in  me.  And  this,  I  think,  puts  the  high- 
est honor  upon  him,  as  the  sole  author  of  my  salvation. 

Th.  Can  you  expect  that  sin  will  be  accepted  by  a  holy 
Being  ?  And  do  you  think  you  put  honor  upon  the  Prince  Im- 
manuel,  by  hoping  sin  will  be  accepted  for  his  sake  ?  What  is 
this,  but  to  make  him  the  minister  of  sin  ?  If  your  "  poor  at- 
tempts," as  you  call  them,  do  not  any  of  them  come  up  to  the 
law,  they  do  altogether  fall  short  of  it.  And  if  they  altogether 
fall  short  of  it,  they  are  altogether  sin.  And  it  must  be  a  vain 
hope,  to  suppose  that  any  thing  can  hide  your  sins  from  the 
omniscient  Judge,  who  has  said  he  will  "  bring  every  work  into 
judgment,  whether  it  be  good,  or  whether  it  be  evil."  The 
Prince  Immanuel  is  indeed  the  sole  author  of  our  salvation.  But 
it  appears  to  me  most  honorable  to  him  to  suppose  he  accom- 
plishes it  by  saving  us  from  our  sins,  and  not  in  them  ;  and  that, 
instead  of  covering  up  our  sins,  so  that  the  eye  of  Omniscience 
cannot  see  them,  though  we  continue  in  them,  he  will,  by  his 
Holy  Spirit,  bring  us  to  repent  of  our  sins  and  forsake  them, 
-and  by  his  blood,  procure  our  pardon;  and  that  he  will  carry 
on  the  work  by  causing  us  "  to  walk  in  his  statutes,"  and  to 
"  keep  his  judgments  and  do  them,"  till  "  by  patient  continuance 
in  well  doing"  we  are  fitted  for  "  glory,  and  honor,  and  im- 
mortality." 

L.  S.  If  you  believe  your  own  scheme,  you  probably  think 
you  do,  sometimes,  observe  the  moral  law  with  your  whole 
heart,  and  perform  some  actions  which  in  themselves  are  right 
in  the  sight  of  God.  But  my  scheme  does  not  lead  me  to 
think  so  highly  of  myself.  And  let  me  give  you  the  caution 
which  is  given  by  an  apostle  to  every  man,  "  not  to  think  of 
himself  more  highly  than  he  ought  to  think." 

Th.  The  caution  is  not  unnecessary  for  me,  and  I  desire  to 
observe  it,  in  its  full  extent,  and  what  is  added  also,  "  but  to 
think  soberly,  according  as  God  hath  dealt  to  every  man  the 
measure  of  faith."  And  it  seems  to  me,  that  if  the  caution  is 
necessary  on  my  system,  which  teaches  that  God  will  accept 
of  nothing  but  what  comes  up  to  his  law,  but  abhors  every 


136 

thing  which  falls  short  of  it,  it  is  more  necessary  on  your  sys- 
tem,  which  teaches  that  he  will  accept  of  many  things  which 
altogether  fall  short  of  his  law,  nnd  will  cover  up  all  that  he 
does  not  accept,  If  I.  think  soberly,  according  to  the  measure 
of  the  grace  which  is  given  to  me,  and  do  not  suppose  that  to 
be  right  in  the  sight  of  God  which  is  really  an  abomination  to 
him  ;  if  I  form  a  just  estimate  of  my  own  character,  and  view 
all  my  actions  as  God  views  them,  and  feel  accordingly,  I  con- 
clude I  shall  not  transgress  the  Apostle's  precept,  The  angels 
in  heaven  and  the  spirits  of  the  just  made  perfect,  doubtless 
think  that  the  exercises  of  their  hearts  are  such  as  come  up  to 
the  moral  law  ;  and  yet,  they  are  not  chargeable  with  thinking 
more  highly  of  themselves  than  they  ought.  A  saint  of  old 
could  say  with  truth,  "With  my  whole  heart  have  I  sought 
thee ; — give  me  understanding,  and  I  shall  keep  thy  law ; 
yea,  I  shall  observe  it  with  my  whole  heart ; — I  entreated 
thy  favor  with  my  whole  heart;  I  cried  with  my  whole 
heart ; — I  will  keep  thy  precepts  with  my  whole  heart ; — I 
will  praise  thee  with  my  whole  heart."  And  that  he  did  not 
think  too  highly  of  himself  in  this,  appears  from  the  testimony 
of  the  great  Searcher  of  hearts,  who  says  of  him,  "  My  servant 
David,  who  kept  my  commandments,  and  who  followed  me 
with  all  his  heart,  to  do  that  which  was  right  in  my  eyes."  If 
we  do  not  serve  God  with  the  whole  heart,  we  do  not  serve 
him  at  all.  When  one  inquired  whether  he  might  be  baptized, 
it  was  answered,  "  if  thou  believest  with  all  thy  heart,  thou 
mayest."  This  implies,  that  if  he  did  not  believe  with  all  his 
heart,  he  would  have  no  right ;  the  not  doing  it  with  all  his 
heart,  would  be  the  same  as  not  doing  it  at  all,  but  only  mak- 
ing a  hypocritical  pretence,  according  to  that  divine  declara- 
tion, "Judah  hath  not  turned  unto  me  with  her  whole  heart, 
but  feignedly."  The  heart  cannot  be  divided,  and  a  part  given 
to  one  object  and  a  part  to  the  contrary,  at  the  same  moment. 
u  No  man  can  serve  two  masters ;  for  either  he  will  hate  the 
one,  and  love  the  other ;  or  else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot  serve  God  and  Mammon."  This 
must  mean,  no  man  can  serve  two  masters,  at  the  same  time  ; 
for  it  is  plain  that  he  can  at  different  times,  one  after  the  other. 
No  man  is  ever  conscious  of  both  loving  and  hating  the  same 
object,  at  the  same  time,  and  in  the  same  sense.  The  heart 
may  be  very  quick  in  its  changes  from  one  object  to  its  con- 
trary ;  but  in  the  same  instant  of  time  it  is  wholly  on  one  side 
or  the  other.  It  is  written,  "  He  that  is  not  with  me  is  against 
me."  It  is  also  written,  "  The  light  of  the  body  is  the  eye  : 
If  therefore  thine  eye  be  single,  thy  whole  body  shall  be  full 
of  light.  But  if  thine  eye  be  evil,  thy  whole  body  shall  be 


IN    THE    NINETEENTH    CENTURY.  137 

full  of  darkness."  Nothing  is  here  said  about  its  being  partly 
light  and  partly  darkness  ;  but  it  is  represented  as  being  full 
of  one,  or  full  of  the  other.  It  is  also  written,  "  If  we  love 
one  another,  God  dwelleth  in  us,  and  his  love  is  perfected  in 
us."  Also,  "  A  good  man,  out  of  the  good  treasure  of  his  heart, 
bringeth  forth  that  which  is  good  ;  and  an  evil  man,  out  of  the 
evil  treasure  of  his  heart,  bringeth  forth  that  which  is  evil :  for 
of  the  abundance  of  the  heart  his  mouth  speaketh."  If  a  man's 
heart  is  good,  he  is  a  good  man  ;  but  if  his  heart  is  evil,  he  is  an 
evil  man ;  and  not  partly  one  and  partly  the  other,  at  the  same 
instant.  When  a  man  is  renewed,  the  heart  of  stone  is  repre- 
sented as  taken  away,  and  a  new  heart  given,  which  could  not 
be  the  case,  if  the  heart  of  stone  remained,  and  a  new  principle 
were  only  implanted  in  some  part  of  it.  The  practical  error, 
against  which  we  need  to  be  cautioned,  I  conclude  to  be,  that 
of  supposing  those  actions  to  be  right,  and  acceptable  with  God, 
which  are  really  not  right,  because  they  do  not  come  up  to  the 
moral  law.  If  we  felt  our  obligations  to  condemn  ourselves,  and 
to  abhor  ourselves,  for  every  thing  in  us  which  does  not  come  up 
to  the  moral  law,  and  judged  impartially  of  ourselves,  accord- 
ing to  that  rule,  we  should  doubtless  find  occasion  to  humble 
ourselves  before  God  for  very  many  of  those  things  for  which 
we  now  think  highly  of  ourselves  and  are  highly  thought  of 
by  others.  And  instead  of  flattering  ourselves  that  they  will 
be  accepted  for  the  Prince  Immanuel's  sake,  we  should  expect 
they  would  be  condemned  and  abhorred  by  all  holy  beings, 
and  should  loathe  and  abhor  ourselves  on  account  of  them,  and 
repent  in  dust  and  ashes. 

"  L.  S.  Why  is  not  your  scheme  the  same  as  brother  Feel- 
weirs  doctrine  of  perfection?  He  thinks  that  many  attain  to 
perfection,  and  live  for  days,  and  months,  and  even  years,  with- 
out committing  any  sin.  And  I  see  not  why  you  do  not  em- 
brace the  same  opinion. 

Th.  I  do  not  suppose  that  any  live  for  days,  and  months, 
and  years,  without  committing  any  sin.  I  would  not  venture 
to  affirm  that  any  mere  man  ever  lived  an  hour  or  a  minute  in 
the  uninterrupted  exercise  of  holy  affection.  Every  man,  that 
has  attended  to  the  operations  of  his  own  mind,  must  be  con- 
scious that  his  thoughts  follow  each  other  with  amazing  rapid- 
ity ;  and  doubtless  our  affections  are  as  rapid  in  their  succes- 
sion, and  as  changeable  in  their  nature,  as  our  thoughts  are. 
But  I  conclude  there  are  other  points  of  difference  between  the 
views  which  I  have  exhibited  and  his  doctrine  of  perfection. 

F.  W.  Yes  ;  for  you  would  have  it  that  we  are  under  obli- 
gation to  keep  the  moral  law,  and  to  be  as  perfect  as  Adam 
was  before  he  fell,  which  I  do  not  believe  at  all. 
12* 


138  THE  PILGRIM'S  PROGRESS 

Th.  What,  then,  is  your  standard  of  perfection,  if  it  is  not 
the  moral  law,  the  la\v  under  which  Adam  was  in  the  garden, 
and  under  which  the  angels  are  in  heaven  ? 

F.   W.  It  is  the  law  of  faith. 

Tli,  Does  your  law  of  faith  require  less  than  was  required 
of  Adam  before  he  fell,  less  than  is  required  of  the  angels  in 
heaven  ? 

F.  W.  Yes.  The  author  whom  I  most  highly  esteem,  dis- 
coursing on  this  subject,  says,  "  The  Adamic  law  is  in  substance 
the  same  with  the  angelic  law,  being  common  to  angels  and 
men.  It  required  that  man  should  use  to  the  glory  of  God, 
all  the  powers  with  which  he  was  created.  Consequently,  this 
law,  proportioned  to  his  original  powers,  required  that  he 
should  always  think,  always  speak,  and  always  act  precisely 
right,  in  every  point  whatever.  He  was  well  able  to  do  so. 
And  God  could  not  but  require  the  sendee  he  was  able  to  pay. 
But  Adam  fell ;  and  his  incorruptible  body  became  corrupti- 
ble :  and  ever  since  it  is  a  clog  to  the  soul,  and  hinders  its  op- 
erations. Consequently  no  man  is  able  to  perform  the  service 
which  the  Adamic  law  requires.  And  no  man  is  obliged  to 
perform  it ;  God  does  not  require  it  of  any  man.  For  Christ 
is  the  end  of  the  Adamic  as  well  as  the  Mosaic  law." 

Th.  Do  you  mean  to  include  the  moral  law,  when  you  speak 
of  the  Mosaic  law  ? 

F.  W.  Yes.  To  use  the  words  of  my  author  again,  by 
"the  Mosaic  law,"  I  mean,  "the  whole  Mosaic  dispensation; 
which  St.  Paul  continually  speaks  of  as  one,  though  contain- 
ing three  parts,  the  political,  moral,  and  ceremonial.  By  his 
death  Christ  put  an  end  to  both"  the  Adamic  and  the  Mosaic 
law  :  "  He  hath  abolished  both  the  one  and  the  other,  with  regard 
to  man  ;  and  the  obligation  to  observe  either  the  one  or  the 
other  is  vanished  away.  Nor  is  any  man  living  bound  to  ob- 
serve the  Adamic  more  than  the  Mosaic  law.  In  the  room  of 
this,  Christ  hath  established  another,  namely,  the  law  of  faith. 
Not  every  one  that  doeth,  but  every  one  that  believeth,  now 
receiveth  righteousness  in  the  full  sense  of  the  word,  that  is, 
he  is  justified,  sanctified,  and  glorified.  We  are  dead  to  the 
law  by  the  body  of  Christ  given  for  us  ;  to  the  Adamic  as  well 
as  Mosaic  law.  We  are  wholly  freed  therefrom  by  his  death ; 
that  law  expiring  with  him." 

N.  L.  Let  me  interrupt  you,  to  express  my  approbation. 
"  Not  every  one  that  doeth,  but  every  one  that  believeth,  now 
receiveth  righteousness,  in  the  full  sense  of  the  word."  That 
is  just  as  I  believe.  We  never  do  any  righteousness  ;  we  only 
receive  by  faith,  the  finished  righteousness  that  is  wrought  out 
for  us.  And  we  are  not  required  to  do  any.  "  By  the  body 


IN    THE    NINETEENTH    CENTURY.  139 

of  Christ  we  are  dead  to  the  Adamic  as  well  as  the  Mosaic 
law  ;  we  are  wholly  freed  therefrom  by  his  death,  that  law  ex- 
piring with  him."  I  agree  to  that,  most  cordially ;  and  am 
happy  to  find  that  we  are  so  well  united  in  this  fundamental 
article  of  our  religion. 

Th.  How  then  are  we,  as  the  apostle  says,  "  not  without 
law  to  God,  but  under  the  law  to  Christ?" 

F.  W.  My  author  answers  that  very  question.  These  are 
his  words :  "  We  are  without  that  law.  But  it  does  not  fol- 
low that  AVC  are  without  any  law.  For  God  has  established 
another  law  in  its  place,  even  the  law  of  faith." 

Th.  Hero,  then,  is  a  fundamental  and  essential  difference 
between  your  system  and  mine.  I  suppose  the  moral  law  to 
be  the  eternal  and  immutable  rule  of  right,  to  which  God  him- 
self is  conformed  in  all  his  ways,  and  to  which  the  holy  angels 
are  conformed  in  all  they  do.  To  this  law  Adam  was  entire- 
ly conformed  while  in  a  state  of  innocence.  And  after  he  fell, 
he  was  no  less  bound  to  be  conformed  to  it  than  before,  his 
sin  not  diminishing  his  obligations.  And  to  the  same  law  all 
men  are  bound  to  conform,  all  the  time.  And  they  are  well 
able  to  do  it ;  for  it  requires  no  more  than  the  constant  right 
employment  of  all  the  powers  they  have,  be  they  more  or  less. 
If  the  powers  of  men  are  diminished  by  the  fall,  that  does  not 
lessen  their  ability  to  keep  the  law  ;  for  he  that  has  the 
least  ability  can  do  what  he  can,  as  well  as  he  that  has  the 
greatest ;  and  the  law  requires  no  more  than  all  the  heart,  and 
all  the  soul,  and  all  the  strength,  and  all  the  mind.  But  you 
suppose  this  law  to  be  set  aside  by  the  Gospel,  contrary  to  the 
express  declaration  of  the  apostle,  "  Do  we  then  make  void  the 
law  through  faith  ?  God  forbid  :  yea,  we  establish  the  law." 
And  you  suppose  another  law  has  been  substituted  in  its  place, 
which  you  call  the  law  of  faith.  What  do  you  suppose  your 
new  law  requires  ? 

F.  W.  It  requires  love.  My  author  says,  "  The  whole  law 
under  which  we  now  are,  is  fulfilled  by  love.  Faith  working 
or  animated  by  love,  is  all  that  God  now  requires  of  man.  He 
has  substituted  love  in  the  room  of  angelic  perfection.  The 
foundation  is  faith,  purifying  the  heart:  the  end  love,  pre- 
serving a  good  conscience." 

Th.  How  does  faith  work  by  love  ? 

F.  W.  God  by  his  Holy  Spirit  reveals  his  love  to  me,  and 
shows  me  that  he  has  taken  away  my  sins,  saying  to  me,  "  thou 
art  an  heir  of  God,  a  joint  heir  with  Christ."  This  direct 
witness  of  the  Spirit  I  believe,  which  is  faith.  This  fills  my 
soul  with  joy,  and  makes  me  love  him  because  he  first  loved 
me. 


140 

jV.  L.  Here  too  I  cannot  withhold  my  approbation.  This  is 
my  experience  exactly. 

L.  S.  And  it  is  mine  too,  in  the  substance  of  it.  But  let  us 
not  interrupt.  I  wish  to  hear  a  full  account  of  brother  Feel- 
well's  doctrine  of  perfection. 

Th.  Were  I  disposed  to  argue  upon  the  points  now  stated, 
I  should  endeavor  to  show,  that  your  statements  are  all  wrong ; 
that  your  notion  of  a  direct  witness  of  the  Spirit  is  a  delusion ; 
and  that  believing  that  your  sins  are  forgiven  before  you  love 
God,  is  believing  a  lie ;  that  justifying  faith  is  not  a  belief  that 
your  sins  are  forgiven,  but  a  cordial  acquiescence  in  the  Gos- 
pel method  of  salvation ;  and  that  all  the  love  which  springs " 
merely  from  God's  supposed  love  to  you,  is  selfish  and  wicked. 
But  it  is  my  present  wish  to  obtain  your  views  on  the  subject 
of  perfection.  Having  cast  away  the  moral  law  as  the  rule  of 
right,  and  substituted  a  new  law  requiring  less,  you  suppose, 
of  course,  that  some  live  up  to  all  that  is  required  by  that  law, 
do  you  not  ? 

F.  W.  No.  My  author  says  again,  "  Christian  perfection  is 
pure  love,  filling  the  heart  and  governing  all  the  words  and 
actions."  But,  "  A  man  may  be  filled  with  pure  love,  and  still 
be  liable  to  mistake.  A  mistake  in  opinion  may  occasion  a 
mistake  in  practice.  Every  such  mistake  is  a  transgression  of 
the  perfect  law.  Therefore,  every  such  mistake,  were  it  not 
for  the  blood  of  the  atonement,  would  expose  to  eternal  dam- 
nation. The  best  of  men  still  need  Christ  in  his  priestly  office, 
to  atone  for  their  omissions,  their  short  comings,  their  mistakes 
in  judgment  and  practice,  and  their  defects  of  various  kinds. 
For  these  are  all  deviations  from  the  perfect  law,  and  conse- 
quently need  an  atonement.  Yet  that  they  are  not  properly 
sins,  we  apprehend  may  appear  from  the  words  of  St.  Paul ; 
'  He  that  loveth  another  hath  fulfilled  the  law ;  for  love  is  the 
fulfilling  of  the  law.'  Now,  mistakes,  and  whatever  infirmities 
necessarily  flow  from  the  corruptible  state  of  the  body,  are 
no  way  contrary  to  love,  nor  therefore  in  the  Scripture  sense 
sin.  Not  only  sin  properly  so  called,  that  is,  a  voluntary  trans- 
gression of  a  known  law,  but  sin  improperly  so  called,  that  is, 
an  involuntary  transgression  of  a  divine  law,  known  or  un- 
known, needs  the  atoning  blood.  I  believe  there  is  no  such 
perfection  in  this  life  as  excludes  these  involuntary  transgres- 
sions ;" — but  "  such  transgressions,"  I  do  not  call  "  sins." 
"  These  souls  dwell  in  a  shattered  body,  and  are  so  pressed 
down  thereby,  that  they  cannot  always  exert  themselves  as 
they  would,  by  thinking,  speaking,  and  acting  precisely  right. 
For  want  of  better  bodily  organs,  they  must,  at  times,  think, 
speak,  or  act  wrong*;  not  indeed  through  a  defect  of  love,  but 


IN    THE    NINETEENTH    CENTURY.  141 

through  a  defect  of  knowledge.  And  while  this  is  the  case, 
notwithstanding1  that  defect,  and  its  consequences,  they  fulfil 
the  law  of  love." 

Th.  I  am  not  able  to  see  why  your  statement  is  not  self- 
contradictory.  You  say,  "they  fulfil  the  law  of  love,"  and 
yet  speak  of  such  "  omissions,  short  comings,  defects  of  va- 
rious kinds,  deviations  from  the  perfect  law,  and  even  trans- 
gressions of  it,"  as  "need  the  atoning  blood,"  and  without  it, 
"  would  expose  to  eternal  damnation." 

F.  W.  It  is  the  statement  of  a  man  wiser  than  you  or  I ; 
and  whatever  you  may  think  of  it,  I  am  resolved  to  believe  it 
is  entirely  right,  and  perfectly  consistent.  And  I  know  many, 
who,  as  my  author  says,  "  are  saved  in  this  world  from  all  sin, 
from  all  unrighteousness ;  they  are  now  in  such  a  sense  perfect 
as  not  to  commit  sin,  and  to  be  freed  from  all  evil  desires  and 
evil  tempers.  At  all  times  their  souls  are  even  and  calm ;  their 
hearts  are  steadfast  and  immovable.  Their  peace,  flowing  as 
a  river,  passeth  all  understanding.  They  rejoice  evermore, 
pray  without  ceasing,  and  in  every  thing  give  thanks.  Their 
souls  are  continually  streaming  up  to  God,  in  holy  joy,  prayer, 
and  praise.  This  is  a  point  of  fact.  And  this  is  plain,  sound, 
scriptural  experience." 

Th.  Do  you  suppose  that  all  Christians,  all  who  are  justified 
by  faith,  have  attained  this  perfection  ? 

F.  W.  No.  I  suppose  that  when  a  man  attains  it,  he  ex- 
periences, as  my  author  says,  another  "  change,  immensely 
greater  than  that  wrought  when  he  was  justified  ;  when,  after 
having  been  fully  convinced  of  inbred  sin,  by  a  far  deeper  and 
clearer  conviction  than  that  which  he  experienced  before  justi- 
fication, and  after  having  experienced  a  gradual  mortification 
of  it,  he  experiences  a  total  death  to  sin,  and  an  entire  renewal 
in  the  love  and  image  of  God." 

Th.  It  is  now  evident  how  widely  your  doctrine  of  perfec- 
tion differs  from  mine.  I  believe  that  all  Christians  in  this 
life  are  both  perfect  and  imperfect  in  the  same  sense  that  any 
are,  namely,  in  having  some  holy  and  some  unholy  affections, 
in  rapid  succession ;  and  that  the  term  perfect  is,  in  the  Scrip- 
tures, applied  to  all  Christians,  being  synonymous  with  saints, 
or  sanctified  ones.  But  you  believe  that  some  who  are  in  a  jus- 
tified state  are  perfect  Christians,  or  sanctified  ones,  and  others 
are  not.  I  believe  that  no  Christian  lives  a  single  day,  and 
perhaps  not  a  single  hour,  or  a  single  minute,  in  the  uninter- 
rupted exercise  of  holy  affection  ;  but  you  believe,  that  those 
you  call  sanctified  live  for  months  and  years  without  com- 
mitting any  sin,  being,  "  at  all  times,"  in  the  uninterrupted 
exercise  of  perfect  love.  I  believe  that  the  moral  law,  which 


142 

the  angels  keep,  and  under  which  Adam  was  placed  in  the 
garden,  and  which  was  communicated  in  the  ten  commands  at 
Mount  Sinai,  is  the  only  standard  of  perfection,  the  only  rule 
of  right  and  wrong,  and  that  every  man  is  bound  to  keep  it 
without  interruption.  But  you  believe  that  law  is  taken  away, 
and  that  no  man  is  now  under  obligation  to  keep  it ; — but  that 
a  new  law,  which  requires  less,  is  substituted  in  its  room.  I 
believe  that  no  affections  or  actions  are  holy,  but  such  as  come 
up  to  the  moral  law ;  and  that  all  those  affections  and  actions 
which  fall  short  of  the  moral  law,  are  sins.  But  you  believe 
that  your  perfect  ones,  who  live  without  committing  any  sin, 
are  chargeable  with  very  many  "deviations"  from  your  new 
and  milder  law,  and  many  "transgressions"  of  it,  which, 
"were  it  not  for  the  blood  of  atonement,  would  expose  to 
eternal  damnation,"  but  which,  nevertheless,  are  not  siris.  In 
these  points,  and  others  connected  with  them,  we  differ  totally. 
L.  S.  I  perceive  these  differences  plainly  enough ;  and 
though  I  am  not  prepared  to  give  my  assent  to  all  brother 
Feel- well's  statements,  I  confess  they  are  far  less  repugnant  to 
my  feelings  than  brother  Thoughtful's,  to  which  I  can  never 
assent,  because  they  go  to  destroy  all  my  hopes. 


CHAPTER  XX. 

2?o-law.  Now  we  are  upon  the  subject  of  perfection,  I 
should  like  to  hear  brother  Feel-well's  arguments  to  prove 
that  some  Christians  attain  such  perfection  in  this  life,  as  to 
live  without  committing  any  sin. 

Feel-well.  I  prove  it  by  this,  that  some  are  called  perfect  in 
the  Scriptures.  "Noah  wras  a  just  man,  and  perfect  in  his 
generations."  Job  "  was  perfect  and  upright."  The  Psalmist 
says,  "  Mark  the  perfect  man,  and  behold  the  upright."  The 
apostle  says,  "We  speak  wisdom  among  them  that  are  per- 
fect." And,  "  Let  us,  therefore,  as  many  as  be  perfect,  be 
thus  minded." 

Th.  So  also  all  Christians  are  called  saints,  or  sanctified 
ones,  holy,  righteous,  and  the  like ;  which  are  as  strong 
terms  as  perfect  and  upright.  Doubtless,  these  terms  imply 
that  those  who  are  so  called  have  some  right  affections,  and 
perform  some  right  actions.  They  have  some  conformity  to 
the  rule  of  right.  But  to  infer  from  this  that  those  right  affec- 


IN    THE    NINETEENTH    CENTURY.  143 

tions  continue  for  whole  days  and  months,  and  even  years, 
without  any  intermixture  of  wrong  ones,  and  especially  that 
these  terms  are  applicable  only  to  a  part  of  the  children  of 
God.  who  have  been  the  subjects  of  that  second  experience 
which  you  have  described,  is  to  take  for  granted  the  veiy  thing 
in  dispute,  the  very  thing  you  ought  to  prove.  On  the  other 
hand,  it  is  plain  that  the  Scriptures  divide  mankind  into  two 
great  classes,  to  one  or  the  other  of  which  all  belong.  They 
call  one  class  sinners,  and  the  other  saints ;  one  righteous,  and 
the  other  wicked  ;  one  holy,  and  the  other  unholy.  But  you 
seem  to  make  three  classes,  one  of  sinners,  another  of  saints, 
or  sanctified  ones,  and  another  of  those  who  are  justified,  but 
not  sanctified,  and  who  must  therefore  be  neither  saints  nor 
sinners.  I  still  wait  for  proof. 

F.  W.  We  are  commanded  to  be  perfect.  "  Be  ye  there- 
fore perfect,  even  as  your  Father  which  is  in  heaven  is  perfect. 
Walk  before  me,  and  be  thou  perfect.  Thou  shalt  be  perfect 
with  the  Lord  thy  God.  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind."  And  my  author  says,  "  if  the  love  of  God  fill  all  the 
heart,  there  can  be  no  sin  there." 

Th.  I  acknowledge  that  we  are  commanded  to  be  perfect ; 
and  so  are  all  men.  But  you  certainly  will  not  say  that  no 
man  is  ever  commanded  to  do  any  more  than  he  actually  does. 
This  would  be  to  say  there  is  no  sin  in  the  world.  But  if  you 
admit  that  any  are  commanded  to  do  more  than  they  actually 
do,  then  it  still  remains  to  be  proved  that  there  are  any  who 
actually  do  all  that  they  are  commanded. 

F.  W.  Is  it  not  written,  "  He  that  saith,  I  know  him,  and 
keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him?" 

Th.  Yes.  But  that  declaration  cuts  off  all  from  being 
Christians  who  do  not  keep  his  commandments ;  and  so  ex- 
cludes your  class  of  justified  ones,  who  are  not  yet  sanctified. 
And  if  it  means  that  none  are  Christians  who  do  not  keep  His 
commandments  all  the  time,  without  any  acts  of  disobedience 
intervening,  it  excludes  all  men  whatever,  according  to  your 
own  statements.  But  if  it  only  means,  as  I  suppose  it  does, 
that  none  are  Christians  who  do  not  perform  some  acts  of  holy 
obedience  from  day  to  day,  so  that  they  do  habitually,  though 
not  uninterruptedly,  walk  in  his  statutes,  then  it  avails  nothing 
towards  a  proof  that  any  are  so  perfect  as  to  live  from  day  to 
day  without  committing  any  sin.  There  appears  no  proof  of 
that  yet. 

F.  W.  There  are  many  promises  to  that  effect.  The  Psalm- 
ist says,  "  He  shall  redeem  Israel  from  all  his  iniquities."  By 


144 

the  Prophet  Ezckiel,  it  is  said,  "  From  all  your  filthiness  will 
I  cleanse  you.  I  will  also  save  you  from  all  your  unclean- 
nesses."  It  was  for  this  purpose  that  the  Prince  Immanuel  laid 
down  his  life,  "  that  he  might  redeem  us  from  all  iniquity." 
He  "  loved  the  Church,  and  gave  himself  for  it,  that  he  might 
present  it  to  himself  a  glorious  Church,  not  having  spot  or 
wrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy  and 
without  blemish." 

Th.  These  promises  will  all  be  fulfilled  in  due  time.  But, 
in  applying  them  to  your  purpose,  you  take  several  things  for 
granted,  which  you  are  bound  to  prove.  You  should  prove 
that  they  have  respect  to  your  particular  class  of  sanctified 
ones,  and  not  equally  to  all  Christians.  You  should  prove  that 
they  not  only  promise  a  cleansing  from  past  iniquities,  but  a 
security  against  falling  into  any  more ;  which  security  you  do 
not  believe  any  to  have  in  this  life.  And  you  should  prove 
that  they  are  completely  fulfilled  in  some  individuals  some  time 
before  death,  so  that  they  live  from  day  to  day  without  com- 
mitting any  more  sin ;  which  is  the  very  thing  in  dispute. 

F.  W.  There  is  a  declaration  to  that  effect,  which  is  in  the 
present  tense.  "  If  we  walk  in  the  light,  as  he  is  in  the  light, 
we  have  fellowship  one  with  another,  and  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin."  It  now  cleanseth 
us,  and  it  cleanseth  us  from  all  sin  too.  And  it  is  added 
also,  "  If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive 
us  our  sins,  and  to  cleanse  us  from  all  unrighteousness." 

Th.  I  believe  too,  that  "  if  we  walk  in  the  light,  as  he  is  in 
the  light,"  if  we  repent  of  our  sins,  and  turn  from  them  witli 
the  whole  heart,  if  we  confess  our  sins,  and  forsake  them,  we 
do  obtain  forgiveness  of  all  that  are  past,  through  the  blood  of 
Christ.  But,  what  then  ?  Where  is  the  promise  that  we  shall 
not  fall  into  new  sins,  within  an  hour,  or  within  a  less  space  of 
time,  after  our  old  sins  are  repented  of,  and  forgiven  ?  Where 
is  the  proof  that  any  continue  for  days  and  months  without 
committing  any  new  sins  ?  I  see  none. 

F.  W.  It  appears  from  the  thanksgiving  of  Zacharias  :  "  He 
hath  raised  up  an  horn  of  salvation  for  us, — that  we,  being  de- 
livered out  of  the  hand  of  our  enemies,  might  serve  him  with- 
out fear,  in  holiness  and  righteousness  before  him,  all  the  days 
of  our  lifer 

Th.  If  this  proves  any  thing  to  your  purpose,  it  proves  too 
much ;  namely,  that  those  who  are  once  delivered  from  the 
bondage  of  sin  and  Satan,  shall  never  sin  any  more,  all  the 
days  of  their  life ;  which  you  do  not  believe  any  more  than  I. 
They  "  might,"  indeed,  and  they  ought  to  continue  sinless  all 
the  days  of  their  life ;  but  they  do  not.  And  if  this  were  a 


IN    THE    NINETEENTH    CENTURY.  145 

promise  that  they  should,  it  would  be  as  fatal  to  your  scheme 
as  to  mine. 

F.  W.  There  are,  as  my  author  observes,  "  prayers  for  entire 
sanctification,  which,  were  there  no  such  thing,  would  be  a 
mere  mockery  of  God."  Our  Lord  has  taught  us  to  pray, 
"  Deliver  us  from  evil,"  which  doubtless  means  all  evil.  He 
himself  prayed  for  those  who  had  believed  on  him,  and  for 
those  who  should  believe  through  their  word,  that  they  all 
might  be  made  perfect  in  one.  Paul  prayed  for  the  Ephe- 
sians,  that  they  might  be  "  filled  with  all  the  fulness  of  God  ;" 
and  for  the  Thessalonians,  "the  very  God  of  peace  sanctify 
you  wholly ;  and  I  pray  God  your  whole  spirit,  and  soul,  and 
body,  be  preserved  blameless  unto  the  coming  of  our  Lord 
Jesus  Christ." 

Th.  If  these  prayers  prove  what  you  quote  them  for,  they 
prove  more,  and  a  great  deal  more  than  you  believe.  They 
prove  that  Christians  are  not  subjects  of  any  evil  in  this  world, 
natural  or  moral ;  that  they  suffer  no  pain  nor  sickness,  nor 
any  afflictions  of  any  kind ;  that  they  are  all  perfect,  all  the 
time,  being  sanctified  wholly,  and  preserved  blameless  in  all 
respects,  from  the  time  they  become  Christians,  till  the  coming 
of  their  Lord  ;  which  you  do  not  believe  any  more  than  I.  If 
every  thing  prayed  for  had  been  granted,  all  men  would  have 
been  converted  long  ago. 

F.  W.  But  some  have  experienced  a  perfect  deliverance  from 
all  sin.  "  If  we  love  one  another,  God  dwelleth  in  us,  and  his 
love  is  perfected  in  us.  Whoso  keepeth  his  word,  in  him  verily 
is  the  love  of  God  perfected.  Herein  is  our  love  made  perfect, 
that  we  may  have  boldness  in  the  day  of  judgment :  because 
as  he  is,  so  are  we  in  this  world.  Every  man  that  hath  this 
hope  in  him  purifieth  himself,  even  as  he  is  pure."  When  the 
Gentiles  were  converted,  God  made  no  difference  between  them 
and  the  Jews,  "  purifying  their  hearts  by  faith." 

Th.  All  this  is  nothing  to  your  purpose  in  the  present  dis- 
pute. It  only  proves  what  I  believe  and  contend  for,  in  oppo- 
sition to  both  you  and  your  companions.  I  believe  that  the 
moral  law  is  the  only  standard  of  perfection,  the  only  rule  of 
right  and  wrong,  and  that  none  are  Christians  but  those  who 
have  some  right  affections,  some  which  are  conformed  to  the 
moral  law,  and  who  are,  so  far  as  those  right  affections  extend, 
renewed  "  after  the  image  of  Him  that  created  them ;"  which 
is  equally  denied  by  you  and  your  fellow-travellers.  But  the 
question  now  is,  whether  any  live  in  the  uninterrupted  exercise 
of  holy  affection,  and  continue  days  and  months,  and  even 
years,  without  committing  any  sin.  How  do  you  prove  that? 

F.  W.  I  prove  it  by  the  testimony  of  those  who  are  exam- 
13 


146 

pies  of  it.  A  man  sustains  a  good  character  for  veracity. 
Now,  as  my  author  says,  "  I  have  abundant  reason  to  believe 
this  person  will  not  lie.  He  testifies  before  God,  '  I  feel  no 
sin,  but  all  love  :  I  pray,  rejoice,  and  give  thanks  without 
ceasing :  and  I  have  as  clear  an  inward  witness  that  I  am  fully 
renewed,  as  that  I  am  justified.  At  such  a  time  I  felt  a 
change  which  I  am  not  able  to  express.  And  since  that  time 
I  have  not  felt  pride,  or  self-will,  or  wrath,  or  unbelief,  nor  any 
thing  but  a  fulness  of  love  to  God  and  to  all  mankind.'  Now, 
if  I  have  nothing  to  oppose  to  this  plain  testimony,  I  ought  in 
reason  to  believe  it.  And  I  know  many  of  this  description." 

Th.  Your  proof,  then,  is  all  reduced  to  the  testimony  of 
those  whom  you  admit  to  be  liable  to  mistake.  And  I  think  it 
would  be  most  rational  to  conclude  they  were  mistaken  in  this, 
and  were  led  to  think  they  lived  without  sin,  from  ignorance  of 
the  nature  of  sin  and  of  their  own  hearts.  They  first  make  a 
standard  of  perfection  different  from  that  which  God  has  made, 
and  then  imagine  they  live  up  to  it.  They  appear  to  me  to  be 
in  that  state  in  which  the  young  ruler  was  when  he  said  of  the 
commandments,  "All  these  have  I  kept  from  my  youth  up," 
and  in  which  Paul  was,  of  which  he  says,  "  I  was  alive  without 
the  law  once."  But  should  the  commandment  come  home  to 
their  consciences,  in  all  the  spirituality  and  extent  of  its  pre- 
cept, they  would  find  sin  revived,  and  would  be  convinced,  as 
Paul  was,  that  many  of  those  things  which  they  verily  thought 
they  ought  to  do,  were  entirely  wrong,  and  nothing  but  trans- 
gressions of  the  law  of  God. 

F.  W.  I  think,  with  my  author,  that  if  such  a  man  is  de- 
ceived, "  it  is  a  harmless  mistake,  while  he  feels  nothing  but 
love  in  his  heart.  It  is  a  mistake  which  generally  argues  great 
grace,  a  high  degree  both  of  holiness  and  happiness." 

Th.  I  should  rather  think,  that  such  a  mistake  is  one  which 
does  not  argue  great  grace,  but  great  want  of  it.  The  Scrip- 
ture says,  "  There  is  a  generation  that  is  pure  in  their  own 
eyes,  and  yet  is  not  washed  from  their  filthiness."  Their  being 
pure  in  their  own  eyes,  does  not  argue  great  grace  in  these 
persons.  The  Pharisee,  who  thanked  God  that  he  was  not  as 
other  men,  was  in  the  same  mistake ;  and  it  was  no  proof  of 
great  grace  in  him.  Neither  do  I  think  such  a  mistake  can  be 
harmless.  How  shall  a  man  repent  of  and  forsake  sins,  of 
which  he  is  not  convinced  ?  While  he  is  alive  without  the 
law,  and  thinks  himself  perfectly  free  from  sin,  he  is  in  the 
high  road  to  perdition.  He  cannot  be  saved  till  he  shall  be 
convinced  of  his  mistake,  be  slain  by  the  law,  and  be  so  made 
alive  by  Christ  as  to  be  conformed  in  heart  to  the  law  of  God, 


IN    THE    NINETEENTH    CENTURY.  147 

that  law  which  you  set  aside,  but  which  the  apostle  says  is  not 
made  void  by  faith,  but  rather  established. 

F.  W.  Why  should  you  be  opposed  to  Christian  perfection  ? 
Why  will  you  plead  for  the  continuance  of  sin  as  long  as  you 
live  ?  "  Will  you  plead  for  Baal  ?"  Let  his  worshippers  plead 
for  him  ;  but,  as  my  author  says,  "  let  not  the  children  of  God 
any  longer  fight  against  the  image  of  God.  Let  not  the  mem- 
bers of  Christ  say  any  thing  against  having  the  whole  mind 
that  was  in  Christ.  What  pity  that  those  who  desire  and  de- 
sign to  please  him,  should  have  any  other  design  or  desire  ? 
much  more  that  they  should  dread,  as  a  fatal  delusion,  yea, 
abhor,  as  an  abomination  to  God,  the  having  this  one  desire 
and  design,  ruling  every  temper!" 

Th.  How  uncandid  and  sophistical  is  all  this !  Because  I 
do  not  believe  that  any  do  actually  live  without  sin,  you  repre- 
sent me  as  unwilling  that  they  should,  and  as  pleading  for  lib- 
erty to  continue  in  sin.  On  the  contrary,  you  know  that  I 
contend  for  a  higher  standard  of  perfection  than  you  do,  and 
insist  that  it  is  the  duty  of  all  men  to  be  conformed  to  it,  with- 
out interruption,  and  that  they  have  no  excuse,  and  deserve 
eternal  damnation  for  every  deficiency.  And  yet,  you  repre- 
sent me  as  being  opposed  to  perfect  obedience !  Is  this  hon- 
est ?  And  besides,  this  representation  can  be  retorted  upon 
you,  if  any  are  so  disposed.  You  do  not  believe  the  doctrine 
of  the  certain  perseverance  of  every  real  saint  in  holy  obedience 
to  eternal  life.  And  are  you,  therefore,  unwilling  to  have  the 
saints  persevere  ?  Are  you  opposed  to  their  continuance  in 
holy  obedience  unto  the  end  ?  You  believe  and  endeavor  to 
prove,  that  some  real  saints  do  fall  away  and  perish.  Do  you, 
therefore,  plead  in  favor  of  falling  away  unto  perdition  ?  Do 
you  "  plead  for  Baal"  in  this  ? 

F.  W.  What  arguments  have  you  against  the  doctrine  of 
Christian  perfection  ? 

Th.  That  Christians  do  not,  in  this  life,  attain  such  perfec- 
tion as  to  live  without  committing  any  sin,  but  that  the  best  of 
men  do  commit  some  sins  from  day  to  day,  I  think  is  evident 
from  express  declarations  of  Scripture.  This  is  one  :  "  There  is 
not  a  just  man  upon  earth,  that  doeth  good,  and  sinneth  not." 

F.  W.  On  this  text,  one  of  my  favorite  authors,  (and  a 
learned  Doctor,  too,)  observes,  that  Solomon  meant  that 
"  there  were  none  but  that  sinned  against  the  Adamic  law  ; 
or,  he  meant  those  involuntary  transgressions  which,  under 
the  ceremonial  law,  required  an  atonement." 

Th.  What  if  they  do  sin  against  the  Adamic  law  ?  So  I 
suppose.  That  is  the  same  as  the  moral  law,  and  is  the  only 
standard  of  right  and  wrong.  In  saying  this,  you  give  up  the 


148 


THE  PILGRIM'S  PROGRESS 


point  in  dispute,  and  admit  that  they  do  sin,  which  is  -what  I 
was  attempting  to  prove,  in  opposition  to  your  doctrine  of  per- 
fection. I  do  not  believe  there  is  any  such  thing  as  an  invol- 
untary transgression ;  but  if  there  is,  it  must  be  a  sin  ;  for  it 
is  written,  "  sin  is  the  transgression  of  the  law."  And  you 
concede  that  these  involuntary  transgressions,  or  mistakes,  as 
you  have  sometimes  called  them,  "  were  it  not  for  the  blood 
of  atonement,  would  expose  to  eternal  damnation."  But  it  is 
absurd  to  suppose  that  any  thing  which  is  not  sin,  needs  the 
atoning  blood,  or  that  man  can  be  exposed  to  eternal  damna- 
tion for  that  which  is  not  sin.  Your  very  attempt  to  avoid 
the  force  of  the  declaration,  discovers  its  strength,  and  the 
weakness  of  your  cause.  It  is  true,  that  "  there  is  not  a  just 
man  upon  earth,  that  doeth  good,  and  sinneth  not."  And 
therefore  it  is  not  true,  as  you  affirm,  that  your  class  of  sanc- 
tified ones,  "  are  now  in  such  a  sense  perfect  as  not  to  commit 
sin,  and  to  be  freed  from  evil  desires  and  evil  tempers,  having 
their  minds  at  all  times  even  and  calm,  and  their  souls  con- 
tinually streaming  up  to  God,  in  holy  joy,  prayer,  and  praise." 
To  the  same  effect  is  what  Solomon  says,  in  his  prayer  at  the 
dedication  of  the  temple,  "  there  is  no  man  that  sinneth  not." 

F.  W.  The  aforementioned  Doctor  informs  us  that  this 
means,  "There  are  none  but  are  liable  to  sin." 

Th.  Indeed !  How  does  he  know  that  is  the  meaning  ? 
That  is  not  what  it  says.  It  says,  "  There  is  no  man  that  sin- 
neth not."  And  because  you  choose  to  contradict  it,  and  say, 
there  is  many  a  man  that  sinneth  not,  you  will  have  it  mean 
something  different  from  what  it  says.  Is  this  a  fair  specimen 
of  your  regard  for  the  authority  of  Scripture  ?  Doubtless, 
then,  you  will  with  equal  ease  and  boldness  avoid  or  contradict 
every  other  similar  declaration.  And  when  the  Scripture  asks, 
"  Who  can  say,  I  have  made  my  heart  clean,  I  am  pure  from 
my  sin  ?"  you  will  answer,  many  can  say  it  with  truth.  And 
when  it  declares,  "  If  we  say  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us,"  you  will  answer,  "  No,  we 
do  not  deceive  ourselves  ;  and  if  we  do,  '  it  is  a  mistake  which 
generally  argues  great  grace,'  and  proves  that  the  truth  is  in 
us  in  a  high  degree."  And  when  it  says,  "  In  many  things 
we  offend  all,"  you  will  reply,  "  No,  we  do  not  all  offend,  for 
there  are  many  who  do  not  commit  any  sin."  But,  what  do 
you  say  of  the  apostle's  declaration  to  the  Galatians,  "  The 
flesh  lusteth  against  the  spirit,  and  the  spirit  against  the  flesh  : 
and  these  are  contrary  the  one  to  the  other :  so  that  ye  cannot 
do  the  things  that  ye  would  ?" 

F.  W.  The  same  learned  Doctor  informs  us  that  it  is  appli- 
cable only  to  those  that  are  fallen,  and  not  to  real  Christians 


IN    THE    NINETEENTH    CENTURY.  149 

Th.  Had  Paul  fallen  from  grace,  then,  when  he  describes 
his  own  experience,  in  the  7th  chapter  to  the  Romans  ?  He 
says,  "  For  that  which  I  do,  I  allow  not  :  for  what  I  would, 
that  do  I  not ;  but  what  I  hate,  that  do  I.  If,  then,  I  do  that 
which  I  would  not,  I  consent  unto  the  law  that  it  is  good. 
Now  then,  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in 
me.  For  I  know  that  in  me,  (that  is,  in  my  flesh,)  dwelleth 
no  good  thing.  For  to  will  is  present  with  me ;  but  how  to 
perform  that  which  is  good,  I  find  not.  For  the  good  that  I 
would,  I  do  not ;  but  the  evil  which  I  would  not,  that  I  do. 
Now,  if  I  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but 
sin  that  dwelleth  in  me.  I  find  then  a  law,  that,  when  I  would 
do  good,  evil  is  present  with  me.  For  I  delight  in  the  law  of 
God  after  the  inward  man.  But  I  see  another  law  in  my 
members,  warring  against  the  law  of  my  mind,  and  bringing 
me  into  captivity  to  the  law  of  sin  which  is  in  my  members. 
0,  wretched  man  that  I  am  !  Who  shall  deliver  me  from  the 
body  of  this  death  ?  I  thank  God,  through  Jesus  Christ  our 
Lord.  So  then,  with  the  mind  I  myself  serve  the  law  of  God ; 
but  with  the  flesh,  the  law  of  sin."  Is  this  the  experience  of 
Paul  as  fallen  from  grace  ? 

F.  W.  No ;  it  was  his  experience  before  he  was  converted. 
At  that  time,  he  could  say  with  truth,  "  I  am  carnal,  sold 
under  sin  ;"  for  he  was  so.  But  he  could  not  say  this  after  he 
became  a  Christian,  for,  in  the  same  epistle  he  tells  us,  "to  be 
carnally  minded  is  death."  But  he  did  not  fall  away.  He 
says,  "  I  have  fought  a  good  fight ;  I  have  kept  the  faith." 

Th.  I  see  no  reason  why  you  should  make  such  a  differ- 
ence between  this  passage  and  that  to  the  Galatians.  They 
both  appear  to  me  to  speak  the  same  language,  and  describe 
the  same  tiling.  But,  because  in  this  place  Paul  speaks  of 
himself,  and  you  cannot  believe  he  fell  from  grace,  and  are  not 
willing  to  admit  he  was  describing  a  Christian  experience,  you 
groundlessly  assert  that  it  was  his  experience  before  he  became 
a  Christian.  It  was  indeed  true  of  him  before  he  became  a 
Christian,  that  he  was  "carnal,  sold  under  sin;"  and  it  was 
true  of  him  all  the  time.  It  is  also  true,  that  "  to  be  carnally 
minded  is  death,"  and  that  "  the  carnal  mind  is  enmity  against 
God  ;  for  it  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be."  And  therefore,  he  could  not  then  say  of  himself,  as 
he  does  in  this  passage,  "  I  consent  unto  the  law  that  it  is 
good. — I  delight  in  the  law  of  God  after  the  inward  man. — 
With  the  mind  I  myself  serve  the  law  of  God."  These  are 
Christian  exercises,  and  not  those  of  an  impenitent  sinner. 
These  could  only  be  true  of  him  after  he  became  a  Christian. 
But  it  was  also  true  of  him,  after  he  became  a  Christian,  that 
13* 


150  THE  PILGRIM'S  PROGRESS 

he  often  failed  of  doing  the  good  which  he  purposed,  and  often 
had  occasion  to  say,  "  what  I  hate,  that  do  I."  He  had  holy 
affections  and  unholy  ones  interchangeably,  in  such  rapid  suc- 
cession, that  he  often  had  occasion  to  say,  "  to  will  is  present 
with  me  ;  but  how  to  perform  that  which  is  good,  I  find  not." 
In  this  passage,  as  Avell  as  in  that  to  the  Galatians,  he  describes 
the  experience  of  every  real  Christian. 

L.  S.  But  this  passage  seems  to  me  to  contradict  your 
scheme,  as  well  as  brother  Feel-well's.  It  seems  to  teach 
that  holy  and  unholy  affections  co-exist,  at  the  same  instant, 
in  the  heart  of  the  Christian.  And,  indeed,  unless  this  is  the 
case,  how  can  there  be  any  warfare  ? 

Th.  The  Christian  warfare  consists  in  resisting  the  assaults 
of  temptation.  It  is  quite  possible  to  do  that  with  the  whole 
heart,  as  the  example  of  the  Lord  Jesus  clearly  shows.  It  is 
through  the  animal  appetites  that  temptations  are  commonly 
presented.  When  they  are  excited,  a  motive  is  presented  to 
the  mind  to  choose  something  wrong,  in  order  to  gratify  them. 
When  they  are  strongly  excited  the  temptation  is  violent,  and 
requires  great  resistance.  Then  there  is  strong  contention. 
When  the  mind  yields,  and  consents  to  that  which  is  wrong, 
the  battle  is  over,  and  the  man  is  a  captive  to  his  lust.  When 
he  continues  to  resist  till  the  excitement  of  the  appetite  ceases, 
the  battle  ceases,  and  the  man  is  a  conqueror.  Thus  it  is  that 
the  law  in  the  members  wars  against  the  law  of  the  mind. 

L.  S.  But  the  apostle  says,  "  when  I  would  do  good  evil  is 
present  with  me."  What  can  this  mean,  if  holy  and  unholy 
affections  do  not  co-exist,  at  the  same  instant  ? 

Th.  At  the  same  instant  that  the  holy  affection  is  in  full 
strength,  the  evil  of  temptation  may  exist,  and  be  presenting 
its  powerful  solicitations,  through  the  violent  excitement  of  the 
animal  appetites.  But  I  suppose  the  true  way  of  removing 
the  difficulty  which  you  suggest,  is  by  appealing  to  the  origi- 
nal, where  it  vanishes.  Learned  men  of  your  side  of  the  ques- 
tion have  been  obliged  to  admit  that  the  most  literal  transla- 
tion of  the  passage,  is,  "  to  me  willing  to  do  good  evil  lies  near" 
The  evil  of  temptation,  as  I  said,  may  exist  at  the  same  instant, 
and  the  evil  of  complying  with  the  temptation  may  be  so  near 
as  to  follow  the  act  of  resistance  at  the  next  instant.  This  ap- 
parent (but  not  real)  difficulty  being  removed,  the  rest  of  the 
language  appears  to  me  well  adapted  to  describe  the  experi- 
ence of  all  real  Christians,  who  are  conscious  of  loving  and 
hating  the  same  things  alternately,  in  very  rapid  succession  ; 
but  are  not  conscious  of  loving  and  hating  the  same  thing  at 
the  same  instant. 

L.  S.  I  do  not  yet  see  how  that  can  be.     He  speaks  of  sin 


IN    THE    NINETEENTH    CENTURY.  151 

dwelling  in  him,  saying,  "  it  is  no  more  I  that  do  it,  but  sin 
that  dwelleth  in  me." 

Th.  Sin  is  not  a  person,  that  does  any  thing.  This  must  be 
a  personification ;  and  I  think  it  is  equivalent  to  his  declara- 
tion, that  with  the  flesh  he  served  the  law  of  sin.  He  some- 
times indulged  carnal  affections,  in  which  he  served  the  law  of 
sin,  or  was  brought  into  captivity  to  the  law  of  sin  which  was 
in  his  members.  But  that  my  meaning  may  appear  more  fully, 
I  will  paraphrase  the  whole  passage  as  follows : 

For  that  which  I  do,  at  one  time,  I  allow  not,  at  another ; 
for  what  I  would,  at  one  time,  that  do  I  not,  at  another ;  but 
what  I  hate,  at  one  time,  that  do  I,  at  another.  If  then  I  do, 
at  one  time,  that  which,  at  another,  I  would  not,  I  consent 
unto  the  law  that  it  is  good.  Now  then  it  is  no  more  I,  in  the 
exercise  of  grace,  that  do  it,  but  sin  that  dwelleth  in  me,  that 
is,  but  I  in  the  exercise  of  sinful  affections,  into  which  I  am 
often  falling.  For  I  know  that  in  me,  (that  is  in  my  flesh,)  in 
me  when  in  the  exercise  of  sin,  dwelleth  no  good  thing :  for 
to  will  is  present  with  me,  at  one  time ;  but  how  to  perform 
that  which  is  good  I  find  not,  on  account  of  the  rapid  change 
in  my  affections.  For  the  good  that  I  would,  that  I  purpose 
at  one  time,  I  do  not  accomplish :  but  the  evil  which  I  would 
not,  which  I  purpose  not  to  do,  that  I  do.  Now  if  I,  at  one 
time,  do  that  which  at  another  I  would  not,  or  purposed  not 
to  do,  it  is  no  more  I  in  the  exercise  of  grace  that  do  it,  but  I 
in  the  exercise  of  sin.  I  find  then  a  law,  an  established  course 
of  events,  that  to  me  willing  to  do  good  evil  lies  near.  For  I 
delight  in  the  law  of  God  after  the  inward  man.  But  I  see 
another  law  in  my  members,  warring  against  the  law  of  my 
mind,  and  bringing  me  oftentimes  into  captivity  to  the  law  of 
sin  which  is  in  my  members.  O  wretched  man  that  I  am,  to 
have  such  sore  conflicts  with  temptation,  and  to  be  so  fre- 
quently falling  into  sin  !  Who  shall  deliver  me  from  this  body 
of  death,  from  these  temptations  and  backslidings  ?  I  thank 
God  that  there  is  a  way  of  deliverance  through  Jesus  Christ 
our  Lord.  So  then  this  is  my  experience,  that  with  the  mind, 
with  the  new  heart,  by  the  exercise  of  grace,  I  myself  serve 
the  law  of  God,  but  with  the  flesh,  in  the  exercise  of  the  car- 
nal mind,  I  often  serve  the  law  of  sin. 


152 


CHAPTER   XXI. 

By  this  time  the  day  was  far  spent,  and  the  travellers  began 
to  wish  for  a  place  of  entertainment,  where  they  might  obtain 
a  lodging  for  the  night,  and  such  refreshments  as  they  needed 
after  the  fatigues  of  the  day ;  and  lifting  up  their  eyes  they 
saw,  at  a  little  distance  before  them,  a  house  which  they  im- 
agined to  be  the  same  which  was  kept  by  Gains,  when  Chris- 
tiana and  her  company  passed  this  way,  and  which  had  long 
been  a  noted  place  for  the  entertainment  of  pilgrims.  As  they 
drew  nearer,  they  were  confirmed  in  their  opinion  by  seeing 
what  appeared  to  be  an  ancient  edifice,  though  many  parts  of 
it  seemed  to  have  been  newly  repaired,  and  there  were  addi- 
tions to  it  in  more  modern  style  for  the  accommodation  of  the 
numerous  customers  who  appeared  to  resort  thither.  As  they 
approached,  the  master  of  the  house  came  out  to  meet  them, 
and  very  courteously  invited  them  to  walk  in,  saying,  The  good 
of  the  house  is  before  you.  Thoughtful  and  Ardent,  remem- 
bering how  they  had  been  deceived  at  the  pretended  house 
Beautiful,  paused  at  the  door  to  make  some  inquiries ;  but  the 
rest  of  the  company  entered  without  hesitation.  Then  said 
the  Master  of  the  house, 

Walk  in,  friends,  walk  in  ;  why  do  you  hesitate  ? 

Thoughtful.  We  wish  to  know  who  keeps  this  house,  and  to 
be  assured  that  it  is  one  which  was  erected  by  the  Lord  of  the 
way  for  the  accommodation  of  pilgrims.  We  had  supposed 
that  it  was  the  same  house  which  was  formerly  kept  by  Gaius  ; 
but  many  things  about  it  seem  to  have  a  new  appearance. 

Master.  It  is  the  same  house,  only  repaired  and  enlarged 
for  the  better  accommodation  of  the  greater  number  of  travel- 
lers in  our  happy  times.  My  name  is  Liberal.  I  am  a  lineal 
descendant  of  Gaius,  "  the  host  of  the  church."  I  commend 
your  caution,  and  to  give  you  evidence  of  the  truth  of  what  I 
say,  I  will  produce  the  records  of  the  house,  by  which  you  will 
see  that  it  is  the  same. 

So  saying,  he  stepped  in  and  brought  out  to  them  the  rec- 
ords of  the  house,  a  venerable  looking  volume,  and  showed 
them  the  original  charter,  sealed  with  the  King's  seal,  together 
with  the  rules  and  regulations  of  the  house,  and  turned  to  the 
record  which  was  made  of  the  worthy  pilgrims  who  had  for- 
merly been  entertained  there.  Having  seen  these  things,  the 


IN    THE    NINETEENTH    CENTURY.  153 

pilgrims  had  no  longer  any  doubts  that  this  was,  indeed,  the 
same  house  which  Gaius  had  formerly  kept.  So,  bein^  weary 
with  their  journey,  they  entered,  without  further  inquiry,  and 
wore  shown  into  the  room  where  their  fellow-travellers  were 
already  seated.  Then  the  master  of  the  house,  having  order- 
ed refreshments  to  be  provided,  sat  down  with  his  guests,  and 
they  entered  into  the  following  discourse : 

Liberal.  I  am  very  happy  to  see  you  here  :  and  it  is  not  the 
least  among  the  gratifying  circumstances  to  see  you  travelling 
together,  as  true  pilgrims  ought  to  do.  I  perceive,  indeed,  by 
your  garments  being  not  all  made  in  the  same  fashion,  that  you 
are  not  all  called  by  the  same  name.  And  the  time  has  been, 
when  probably  you  would  have  sought  different  houses  of  en- 
tertainment, and  when  perhaps  some  of  you  would  not  readily 
have  been  received  at  this  house.  But  I  rejoice  that  we  live 
in  a  more  liberal  age,  when  true  pilgrims  of  every  name  can 
meet  together  in  the  same  house,  and  sit  down  at  the  same  table, 
without  any  of  those  jealous  feelings  which  formerly  served  to 
keep  them  asunder. 

F.  W.  It  is  very  gratifying  to  me  to  see  union  among  breth- 
ren. We  are,  indeed,  called  by  different  names,  and  we  differ 
in  our  views  about  many  things  of  minor  importance  ;  but  there 
is  not  one  of  the  company  but  what  I  embrace  as  a  true  brother 
pilgrim. 

L.  S.  These  are  my  sentiments  too ;  and  I  rejoice  to  find  a 
house  of  entertainment  where  the  same  principles  are  avowed. 

N.  L.  I  agree  with  my  brethren  who  have  spoken.  We 
have  found  such  houses  before ;  but  we  have  not  before  had 
the  pleasure  of  being  all  together  at  the  same  house. 

Th.  I  must  confess  that  I  am  not  prepared  to  express  full 
confidence  in  every  man  that  I  see  with  a  pilgrim's  coat  on*; 
nor  to  account  those  points  on  which  we  differ  as  points  of  mi- 
nor importance.  But  having  seen  the  charter  and  rules  of  this 
house,  and  cordially  approving  of  them,  I  have  come  in  to  seek 
for  entertainment  where  my  ancestors  have  found  it  before  me. 

Ard.  I  love  to  see  brotherly  love  and  union  among  true  pil- 
grims. Those  who  love  the  Lord  of  the  way  ought  to  love  one 
another.  But  I  suppose  this  does  not  oblige  us  to  acknowledge 
as  his  true  friends  those  whom  he  refuses  to  acknowledge. 

Lib.  That  is  true.  But  there  is  certainly  something  very 
pleasant  in  thinking  of  others  as  favorably  as  we  can.  And  for 
my  part,  I  am  not  disposed  to  be  very  particular  with  respect 
to  those  I  entertain.  If  a  stranger  comes  to  my  house,  and  calls 
himself  a  pilgrim,  I  am  unwilling  to  be  suspicious  of  him,  and 
by  a  severe  scrutiny  to  give  him  reason  to  believe  that  I  am 
disposed  to  think  ever}'  man  an  impostor.  I  am  rather  dispo- 


154  THE  PILGRIM'S  PROGRESS 

sed  to  treat  every  man  as  if  I  thought  him  honest,  till  he  proves 
himself  otherwise. 

F.  W.  Amen.     That  is  what  I  like. 

Th.  I  do  not  perceive  that  you  make  any  inquiries,  or  take 
any  pains  to  ascertain  the  character  of  those  who  come.  You 
invited  us  all  at  first  sight,  without  even  inquiring  whether  we 
had  letters  of  introduction  from  any  proper  source. 

Lib.  You  come  in  the  character  of  pilgrims,  and  I  know  of 
no  reason  to  doubt  but  that  you  are  what  you  profess.  You 
come  only  to  be  entertained  for  a  night,  ready  to  depart  on  the 
morrow.  Had  you  come  to  offer  yourselves  for  admittance  into 
the  family,  to  become  stated  residents  among  us,  the  case  would 
be  different.  I  should  then  look  at  your  letters  of  introduction, 
•with  which  I  doubt  not  you  are  all  furnished. 

Th.  You  hinted  that  formerly  it  would  have  been  matter  of 
doubt  whether  we  should  all  have  been  received  at  this  house, 
even  for  occasional  entertainment.  On  what  account  was  it  ? 

Lib.  Formerly  pilgrims  of  different  denominations  had  not 
such  liberal  feelings  towards  each  other  as  they  have  now  ;  and 
a  greater  degree  of  agreement  in  their  views,  both  of  doctrines 
and  duties,  was  thought  necessary,  in  order  to  their  coming  into 
the  same  house,  and  sitting  down  at  the  same  table.  The  fol- 
lowers of  John  the  Itinerant  and  the  followers  of  John  of  Ge- 
neva could  by  no  means  consent  to  walk  together.  But  I  rejoice 
that  such  narrow  prejudices  are  giving  way. 

Th.  Would  both  be  admitted  together  as  members  of  your 
family,  if  they  were  disposed  ? 

Lib.  Certainly.  I  should  think  it  inconsistent  to  admit  any 
as  occasional  guests  that  we  should  be  unwilling  to  admit  as 
permanent  members  of  the  house,  if  they  were  disposed. 
„  Th.  But,  do  you  suppose  the  followers  of  John  the  Itinerant 
would  consent  to  the  charter  and  rules  of  this  house,  which  you 
showed  me? 

Lib.  Probably  not,  without  some  latitude  of  interpretation. 
But  we  do  not,  any  longer,  make  a  full  consent  to  them  a  term 
of  admission.  If  we  obtain  satisfactory  evidence  that  they  are 
true  pilgrims,  we  do  not  think  it  necessary  to  require  them  fully 
to  consent  to  those  rules,  in  every  particular.  This  house  is 
not  ours,  but  our  Lord's  ;  and  the  table  we  spread  is  not  our 
table,  but  his.  And  we  should  think  we  did  wrong  to  hinder 
any  from  coming  to  it  whom  he  receives. 

Th.  You  appear  to  take  it  for  granted  that  he  does  re- 
ceive those  who  do  not  consent  to  the  rules  which  he  has  es- 
tablished ;  which  ought  not  to  be  taken  for  granted,  without 
proof.  The  fact,  that  it  is  the  Lord's  table  and  not  ours,  would 
lead  me  to  a  conclusion  the  reverse  of  that  which  you  appear  to 


IN    THE    NINETEENTH    CENTURY.  155 

draw.  If  it  were  ours,  we  might  admit  whom  we  pleased. 
But  as  it  is  his,  we  have  no  right  to  admit  any  but  such  as  he 
directs  us  to  admit.  He  has  informed  us  that  he  has  provided 
it  for  his  friends ;  and  he  has  given  us  marks  by  which  we  are  to 
try  the  pretensions  of  those  who  claim  to  be  such.  We  are 
not  at  liberty,  therefore,  to  admit  any  to  his  table,  but  those 
who  give  us  credible  evidence  that  they  are  his  friends.  You 
seem,  however,  to  ask  for  no  evidence  at  all,  unless  the  mere 
circumstance  of  our  appearing  in  the  pilgrim's  dress  is  evidence. 
But  it  is  plain  that  this  is  no  evidence  whatever :  for  we  are 
required  to  beware  of  wolves  in  sheep's  clothing,  and  are  dis- 
tinctly forewarned  that  in  these  days  there  will  be  many  de- 
ceivers. And  among  the  marks  he  has  given  us,  by  which  to 
detect  such,  none  is  more  clear  than  their  disposition  to  receive 
or  reject  his  instructions.  It  is  written,  "  He  that  is  of  God 
heareth  God 's  words  ;  ye,  therefore,  hear  them  not,  because 
ye  are  not  of  God."  Also,  "  If  there  come  any  unto  you,  and 
bring  not  this  doctrine,  receive  him  not  into  your  house,  neither 
bid  him  God  speed ;  for  he  that  biddeth  him  God  speed,  is 
partaker  of  his  evil  deeds." 

Lib.  We  consider  that  the  cordial  reception  of  any  one  truth 
is  evidence  of  friendship  to  our  Lord.  And  we  practice  upon 
the  command  of  the  apostle,  "  Him  that  is  weak  in  the  faith, 
receive  ye ;  but  not  to  doubtful  disputations." 

Th.  I  believe  also  that  the  cordial  reception  of  any  truth  of 
the  Gospel,  when  fully  understood,  is  evidence  of  friendship  to 
our  Lord ;  because  it  is  connected  with  the  cordial  reception  of 
every  other  truth  as  soon  as  it  is  clearly  seen.  The  same  heart 
that  approves  of  one  will  approve  of  all.  And  the  converse  of 
this,  I  also  believe,  that  the  understanding  and  cordial  rejection 
of  any  one  truth,  is  evidence  of  the  want  of  friendship  to  him. 
But  I' had  not  thought  there  was  any  thing  embraced  in  the 
charter  and  rules  of  this  house  which  you  would  consider  mat- 
ters of  doubtful  disputation,  or  which  can  be  regarded  other- 
wise than  as  fundamental  parts  of  the  system  of  divine  truth. 
If  they  are  truths,  they  must  be  fundamental  truths ;  and  if 
they  are  not  truths,  but  errors,  they  must  be  fundamental  er- 
rors. If  any  thing  can  be  fundamental  in  the  system  of  divine 
truth,  it  appears  to  me  that  those  things  which  enter  into  the  na- 
ture of  Christian  experience  must  be  so.  But  upon  all  those 
things  the  followers  of  John  the  Itinerant  differ  from  me  totally, 
and  from  the  articles  of  this  house.  That  which  I  believe  to  be 
true  religion,  they  reject,  as  not  entering  at  all  into  its  nature ; 
and  that  which  they  believe  to  be  true  religion,  I  reject,  as  not 
entering  at  all  into  its  nature.  One  or  the  other  of  us  must  be 
in  a  fundamental  error. 


156 

Lib,  I  do  not  wish  to  condemn  either  of  you.  I  hope  you 
are  both  right  in  all  that  is  essential.  And  I  do  not  consider 
so  many  things  essential,  as  you  appear  to  do.  It  is  impossi- 
ble to  make  men  agree  in  every  thing,  and  if  we  should  con- 
fine ourselves  rigidly  to  our  articles,  and  receive  none  but  such 
as  embraced  them,  in  the  same  sense,  we  should  have  but  a 
very  small  family. 

Th.  I  had  supposed  it  were  better  to  have  a  few  that  were 
agreed,  than  to  have  many  who  were  not  agreed.  It  is  writ- 
ten, "  Can  two  walk  together,  except  they  be  agreed  ?" 

Lib.  True ;  but  we  find  no  difficulty.  We  agree  to  differ. 
Those  points  on  which  pilgrims  differ,  we  agree  to  let  alone. 
And  so,  we  are  entirely  harmonious,  and  have  a  very  full 
house,  which  we  could  not  have  on  any  other  principles. 

Th.  It  is  enjoined  upon  pilgrims,  that  they  "  earnestly  con- 
tend for  the  faith  which  was  once  delivered  unto  the  saints," 
and  which  is  contained  in  the  articles  of  this  house.  How  is 
it  consistent  with  that  command,  to  agree  to  let  alone  all  those 
points  upon  which  professed  pilgrims  differ  ? 

Lib.  Disputes  and  contentions  are  what  we  are  not  fond  of; 
and  we  think  the  circumstances  of  the  times  are  such  that  it  is 
not  our  duty  to  contend  for  every  particular.  The  pilgrim 
world  are  now  engaging  in  great  enterprises  for  advancing  the 
kingdom  of  their  Lord  ;  and  as  many  hands  must  be  called  to 
the  work,  we  feel  it  of  great  importance  to  cultivate  a  spirit  of 
harmony  and  good  feeling  among  all  denominations,  that  this 
great  and  good  work  may  not  be  hindered. 

Th.  Those  enterprises  have  for  their  professed  object  the 
spread  of  the  Gospel.  Now,  it  is  the  Gospel  itself  which  is 
sent  forth,  or  it  is  something  else  under  that  name.  If  it  is 
something  else  under  the  name  of  the  Gospel,  that  is  sent 
forth,  how  can  it  be  desirable  that  great  numbers  should  unite 
in  sending  forth  that  which  is  not  the  Gospel,  but  a  system  of 
error  ?  If  it  is  the  Gospel  itself,  that  is  sent  forth,  how  can  it 
be.  expected  that  those  who  neither  believe  nor  love  the  Gos- 
pel, will  give  their  aid  in  spreading  it  ?  Surely,  those,  and 
those  only,  who  believe  and  love  the  Gospel,  can  be  depended 
upon  for  their  cordial  and  permanent  aid  in  spreading  it  abroad. 
And  if  so,  the  way  to  provide  permanent  friends  to  the  work  is 
not  by  being  silent  about  it  at  home,  and  quietly  suffering  error 
to  creep  in  and  occupy  its  place,  as  it  will,  if  it  is  let  alone. 
On  the  contrary,  people  must  be  instructed,  and  taught  to  un- 
derstand, to  believe,  and  love  the  Gospel ;  and  then  they  can 
be  depended  upon,  as  permanent  friends  to  the  work.  Be- 
sides, it  is  well  known  that  other  denominations  have  their  own 
institutions  for  the  propagation  of  their  own  principles ;  and  it 


IN    THE    NINETEENTH    CENTURY.  157 

cannot  be  expected  that  they  will  renounce  them,  to  unite  with 
us  in  spreading  principles  which  they  do  not  believe. 

Lib.  Your  observations  suggest  another  reason  why  a  more 
liberal  policy  should  be  pursued  at  this  day.  Those  who  are 
so  rigid  in  their  attachment  to  the  principles  which  our  articles 
contain  as  to  be  always  insisting  upon  them,  are  perpetually 
giving  offence  by  so  doing ;  and  instead  of  alluring  men  to 
unite  with  us,  and  thus  strengthening  our  body,  they  drive 
them  off,  and  are  the  means  of  adding  to  the  numbers  of  those 
who  do  not  think  as  we  do.  Should  we  all  do  so,  our  num- 
bers would  be  greatly  reduced,  and  we  should  not  have  it  in 
our  power  to  undertake  any  great  things. 

Th.  If  we  must  give  up,  or  let  alone  all  those  points  in  which 
we  differ  from  other  denominations,  in  order  to  have  great  num- 
bers with  us,  I  see  not  why  we  may  not  as  well  give  up  our  dis- 
tinct organization  at  once,  and  connect  ourselves  with  some  other 
denomination.  This  would  diminish  the  number  of  divisions, 
and  increase  the  number  of  those  to  whom  we  should  belong. 

Lib.  Perhaps  the  day  is  not  far  distant  when  something  of 
that  kind  will  be  done  ;  not,  perhaps,  in  the  way  you  suggest, 
by  our  going  over  entirely  to  any  other  existing  denomination, 
but  by  their  coming  over  to  us.  When  we  shall  have  all 
yielded  those  points  which  they  are  disposed  to  object  against, 
so  far  as  to  be  silent  about  them,  it  will  be  but  reasonable  that 
they  should  yield  something  to  us.  And  it  will  be  more  hon- 
orable to  our  denomination,  numerous  and  respectable  as  it  is, 
to  retain  its  name,  and  have  others  assume  it,  when  we  ask 
them  to  change  nothing  else.  But  if  they  manifest  any  reluc- 
tance to  that,  I  should  be  willing  to  have  each  give  up  its  old 
name,  and  agree  on  a  new  one,  under  which  we  could  all  unite. 
And  indeed,  I  am  sick  of  all  sectarian  distinctions  and  names, 
and  should  be  glad  to  have  the  time  arrive  when  they  should 
be  all  laid  aside,  and  all  pilgrims  be  united  under  one  general 
and  appropriate  name,  which  should  never  be  the  badge  of 
any  party.  And  I  rejoice  that  that  day  is  fast  approaching. 

Th.  I  think  I  do  also  ardently  desire  the  time  when  there 
shall  be  no  more  sectarian  distinctions,  nor  party  names,  but 
when  all  professed  friends  to  the  Lord  of  the  way  shall  be  cor- 
dially united  together  upon  a  basis  which  the  Lord  himself 
shall  approve.  But  this  never  can  be  done  by  rejecting,  or 
treating  with  indifference,  any  thing  which  he  requires  us  to 
believe  and  love,  any  thing-  for  which  he  commands  us  ear- 
nestly to  contend.  Disobedience  to  his  commands  is  not  the 
way  to  meet  his  approbation.  And  doubtless,  it  is  as  true 
that  he  requires  us  to  believe  what  he  says,  as  it  is  that  he 
requires  us  to  do  any  thing  else  that  he  commands.  When 
14 


158 

all  shall  believe  whatever  the  Scriptures  teach,  and  love  those 
truths  with  the  whole  heart,  they  will  be  united  together  upon 
a  basis  which  will  render  their  union  permanent  arid  stable. 
Such  is  the  time  foretold,  when  "the  watchmen  shall  see  eye 
to  eye,  and  lift  up  the  voice  together."  But  all  those  unions 
which  are  formed  by  giving  up  the  truth,  or  any  part  of  it,  in 
otder  to  harmonize  with  error,  are  of  a  different  nature,  and 
cannot  long  continue.  They  are  nothing  but  unions  in  disobe- 
dience ;  and  though  they  may  seem  to  prosper  for  a  time, 
while  error  and  wickedness  have  their  day  of  triumph,  I  rejoice 
that  the  day  is  coming,  when  it  shall  be  fully  understood,  that, 
"  though  hand  join  in  hand,  the  wicked  shall  not  be  unpunished." 
And  I  think  that  if  we  wish  to  secure  the  approbation  of  our 
Lord,  we  ought  to  keep  ourselves  clear  from  all  entangling  and 
ensnaring  alliances  with  ids  enemies. 

Lib.  I  have  no  doubt  that  you  mean  well ;  but  I  am  sorry 
to  find  you  entertaining  opinions  so  little  suited  to  this  era  of 
good  feelings.  Your  notions  are  a  century  too  late.  But  I 
hope  you  will  learn  better  as  you  proceed  on  your  journey,  and 
hear  and  see  more  of  the  great  and  glorious  things  which  are 
doing  in  this  wonderful  age. 

F.  W.  I  hope  so,  too  ;  for,  to  speak  my  feelings,  brother 
Thoughtful's  rigid  and  bigoted  notions  make  him  rather  an  un- 
comfortable companion. 

L.  S.  Yes ;  he  is  not  content,  with  the  liberty  of  indulging 
his  peculiarities,  and  talking  in  defence  of  them  ;  but  he  at- 
taches so  much  importance  to  them,  that  he  seems  to  condemn 
every-body  else.  Were  it  not  for  this,  I  should  be  willing  to 
hear  him  advocate  his  notions  sometimes,  as  he  seems  to  do  it 
so  honestly  ;  though  I  do  not  believe  them,  and  in  truth  am 
not  much  edified  with  his  conversation. 

N.  L.  I  am  often  amused  with  his  metaphysics,  which  serve 
to  beguile  the  tediousness  of  the  way.  But  I  am  now  rather 
impatient  to  have  supper,  and  retire  to  rest ;  for  I  am  quite 
tired  with  our  long  day's  walk. 

Lib.  Supper  must  be  nearly  ready.  I  will  go  out  and  has- 
ten it. 

So  the  master  of  the  house  went  out  to  expedite  the  supper  ; 
and  Thoughtful  and  Ardent  withdrew  into  a  corner  by  them- 
selves, and  had  a  little  conversation,  as  follows  : 

Ard.  What  do  you  think,  brother,  of  this  house?  Is  it 
right  for  us  to  stay  here,  and  partake  of  the  entertainment 
which  may  be  afforded  ? 

Th.  I  think  the  master  of  the  house  talks  strangely,  for  a 
good  man,  and  a  true  friend  to  the  Lord  of  the  way.  But  we 
have  seen  the  charter  of  the  house,  and  its  rules  and  regula- 


IN    THE    NINETEENTH    CENTURY.  159 

tions,  which  we  cordially  approve.  We  have  evidence  that  it 
is  a  house  which  was  erected  by  the  Lord  of  the  way,  for  the 
entertainment  of  pilgrims.  And  since  we  are  here,  I  do  not 
yet  see  it  to  be  duty  to  withdraw  from  it  in  a  hasty  or  irregu- 
lar manner.  It  appears  to  be  the  table  of  our  Master  which  is 
spread  for  us  ;  and  if  it  is  not  served  as  we  could  wish  it  to  be, 
nor  filled  with  such  guests  as  we  think  suitable,  since  these 
things  have  not  taken  place  through  our  agency,  nor  by  our 
consent,  I  believe  it  is  our  duty  to  remain  for  this  time.  A 
rash  and  hasty  withdrawal  from  a  table  which  our  Lord  has 
spread,  and  from  a  house  which  he  has  erected  for  the  accom- 
modation of  his  friends,  because  of  apprehended  unworthiness 
in  others,  would  not,  I  think,  be  justifiable.  The  efficacy  of 
an  ordinance  does  not  depend  upon  the  temper  of  mind  of  him 
who  administers,  but  of  him  who  receives  it.  And  we  may 
have  communion  with  our  Lord,  if  we  have  not  with  those 
who  sit  down  with  us  at  his  table. 

So  the  supper  was  brought  in,  and  the  guests  sat  down  at 
the  table.  And  while  the  master  of  the  house  was  helping  the 
guests,  he  spoke  of  the  great  love  of  the  Lord  of  the  way  in 
making  such  provision  for  the  entertainment  of  pilgrims,  and 
of  his  great  kindness  to  them  in  particular  in  bringing  them 
thus  far  on  their  journey  in  safety.  He  enlarged  also  upon 
the  glorious  prospects  before  them,  when  they  should  reach 
the  Celestial  City,  and  obtain  the  unfading  crown  which  was 
the  prize  for  which  they  ran.  He  dwelt  much  on  the  pleas- 
ures of  love  and  union  among  pilgrims,  and  exhorted  them  to 
hold  on  as  they  had  begun.  Thoughtful  and  Ardent  sat  silent, 
apparently  absorbed  in  deep  and  solemn  thought.  The  eyes 
of  Feel-well  sparkled  with  pleasure,  while  following  the  speaker 
through  his  various  topics  of  discourse  ;  and  now  and  then  an 
expression  of  approbation  and  delight  escaped  his  lips.  Love- 
self  seemed  to  enjoy  himself  very  well ;  but  No-law  sat  and 
partook  of  the  supper  with  as  little  apparent  emotion  as  of  any 
ordinary  meal.  After  supper  it  was  proposed  to  sing  a  hymn; 
and  Feel-well  desired  to  have  the  one  which  he  had  heard 
with  much  delight  at  the  new  house  Beautiful,  to  wit : 

"  Father  of  all ,  in  every  age, 

In  every  clime  ador'd. 
By  saint,  by  savage,  and  by  sage, 
Jehovah,  Jove,  or  Lord,"  &c. 

The  master  of  the  house,  however,  preferred  the  following, 
as  better  adapted  to  the  occasion  : 

1  How  happy  is  the  day, 

Our  eyee  are  blest  to  see ; 


160 


When  those  of  every  name  can  meet, 
In  sweetest  harmony. 

"  Let  party  names   no  more 

The  pilgrim  world  divide; 
But  all  with  kindred  feelings  join'd, 
In  union  still  abide. 

"  Let  ardent  faith  revive 

Our  courage  by  the  way  ; 
And  each  in  expectation  live, 
Of  an  eternal  day. 

"  Thus  while  we  march  along 

Through  this  dark  vale  of  tears, 
The  hope  of  an  unfading  crown, 
Shall  chase  away  our  fears." 


CHAPTER  XXII. 

IN  the  morning  Thoughtful  and  Ardent  went  on  their  way, 
leaving  the  rest  of  their  company  to  stay  longer  at  the  house 
of  Mr.  Liberal.  Then  said  Thoughtful : 

I  seldom  have  any  dreams  which  I  think  worth  mentioning 
again ;  but  one  I  had  last  night  is  of  so  singular  a  character, 
that  I  am  disposed  to  relate  it. 

Ard.  Pray,  tell  it.  For,  though  I  do  not  think  any  confi- 
dence is  to  be  placed  in  mere  dreams,  I  am  disposed  to  think 
they  are  sometimes  intended  to  prepare  our  minds  for  better 
meeting  the  events  which  are  before  us. 

Th.  I  dreamed  that  we  had  already  arrived  at  the  town  of 
Vanity,  which  you  know  we  are  to  pass  through,  and  which  is 
but  a  day's  journey  before  us.  I  thought  that  Beelzebub,  the 
lord  of  the  place,  had  just  summoned  a  grand  council  of  all  his 
chief  officers,  to  deliberate  upon  the  state  of  their  affairs,  and 
consult  what  was  to  be  done  to  perpetuate  their  power  and 
influence,  and  oppose  the  cause  of  the  Prince  Immantiel.  I 
thought  I  entered  with  them,  unobserved,  to  the  grand  court 
of  Pandemonium,  and  sat  down  where  I  could  see  and  hear  all 
that  passed.  When  the  doors  were  shut,  and  the  Prince  Beel- 
zebub himself  had  taken  the  chair,  he  began  as  follows : 

Beelzebub.  I  have  called  you  together  to  avail  myself  of  your 
united  wisdom,  in  a  most  important  crisis  of  our  affairs.  You 
know  that,  for  more  than  eighteen  hundred  years,  we  have 
earned  on,  with  various  success,  the  contest  in  which  we  are 
engaged  with  the  Prince  Immanuel  and  his  followers.  Pre- 


IN    THE    NINETEENTH    CENTURY.  161 

vious  to  that  time,  the  world  was  all  our  own,  except  a  single 
race  in  one  small  territory ;  and  even  among  them  we  had  far 
more  subjects  than  he.  But  when  we  accomplished  his  death, 
in  the  vain  expectation  of  thereby  striking  a  blow  which  should 
be  fatal  to  his  interest  in  the  world,  we  laid  the  foundation  for 
a  series  of  disasters  which  followed  in  rapid  succession,  till  we 
had  lost  many  a  province  of  our  ancient  empire.  We  tried  the 
effect  of  persecution,  by  stirring  up  both  Jews  and  Gentiles  to 
crush  the  rising  kingdom  of  the  crucified  Nazarene.  But  we 
found,  to  our  dismay,  that  the  more  we  did  in  this  way,  the 
more  his  followers  increased  ;  so  that  it  became  a  maxim 
among  them,  that  "  The  blood  of  the  martyrs  is  the  seed  of 
the  Church."  We  then  changed  our  policy,  and  bent  all  our 
efforts  to  enlarge  and  corrupt  the  Church,  by  persuading  the 
great  ones  of  the  earth  to  give  it  their  patronage,  and  load  it 
with  wealth  and  honors.  In  this  way  we  succeeded  better ; 
and  for  a  long  time  we  had  the  chief  direction  of  affairs  in  that 
kingdom  which  was  nominally  his.  But  we  overacted  a  little, 
in  pushing  on  our  instruments  and  agents  to  the  sale  of  indul- 
gences to  commit  sin ;  which  roused  the  spirit  of  that  bold  re- 
former, Martin  Luther.  It  was  in  vain,  again,  that  we  tried 
the  efficacy  of  fagots  and  tortures.  And  we  had  the  mortifi- 
cation to  see,  not  only  the  progress  of  revolt  from  our  dominion 
in  many  parts  of  the  European  quarter  of  our  town,  but  the 
migration  of  many  hardy  spirits  to  the  American  quarter,  where 
we  had,  till  that  time,  held  an  undisturbed  sway.  Learning 
wisdom  from  our  past  oversights,  we  again  tried  the  effect  of 
courting  those  who  had  revolted,  and  disposing  our  friends 
and  subjects  to  seek  alliances  with  them,  and  bestow  favors 
upon  them.  By  this  policy  we  had  regained  much  that  we 
had  lost,  till  we  imagined  the  way  was  prepared  for  our  friends 
in  some  streets  of  the  European  quarter  to  cast  off  the  alle- 
giance they  had  nominally  paid  to  the  Prince  Immanuel,  and 
avow  their  opposition  to  his  cause.  We  have  seen  that  this 
step  has  roused  the  followers  of  the  Prince,  our  enemy,  to 
make  further  inroads  upon  our  dominions.  We  have,  indeed, 
endeavored  to  retrace  our  steps,  and  have  persuaded  our 
friends  again  to  assume  their  former  disguise,  and  to  proclaim 
Immanuel  as  their  Prince,  while  they  still  pay  to  us  a  real  and 
willing  subjection.  But  those  institutions,  to  which  the  present 
age  has  givon  birth,  for  spreading  everywhere  the  copies  of 
the  King's  Book,  and  for  training  and  sending  out  ambassadors 
into  all  parts  of  our  dominions,  will  be  likely  to  occasion  us 
much  trouble,  unless  they  can  be  corrupted,  and  diverted  from 
their  object,  or  be  gained  over  and  brought  under  our  control 
and  direction,  which  I  hope.  Besides,  you  know  that  there 
14* 


162  THE  PILGRIM'S  PROGRESS 

are  many  ancient  prophecies  of  an  age  which  is  expected  to 
come,  in  which  our  influence  and  power  shall  be  entirely  de- 
stroyed, and  the  whole  of  our  dominion  come  under  the  yoke 
of  our  great  enemy.  And  you  know  also  that  that  period  is 
expected  soon  to  arrive ;  and  that,  in  order  to  its  introduction, 
many  great  changes  are  looked  for  throughout  our  dominions, 
and  mighty  revolutions  are  expected  to  take  place.  I  have 
called  you  together  at  this  time  to  deliberate  on  these  subjects, 
and  to  give  counsel  according  to  the  wisdom  and  experience  of 
each  one,  by  what  means  we  can  best  preserve  and  increase 
our  influence,  and  avert  the  calamities  which  we  fear.  Let 
every  one  speak  his  mind  freely,  both  great  and  small,  for  no 
time  is  to  be  lost. 

Spirit  of  Persecution.  I  am  ready  to  speak  my  mind.  I 
think  we  must  stir  up  all  our  friends  to  open  and  violent  oppo- 
sition. I  am  not  so  well  acquainted  with  the  practice  of  secret 
arts  and  deep-laid  plots.  I  am  not  discouraged  from  the  par- 
tial failure  of  our  former  attempts  in  this  way.  We  must  learn 
wisdom  from  defeat,  and  guard  better  against  the  causes  of  it. 
Nor  am  I  disposed  to  admit  that  we  have  failed  in  those 
attempts  to  so  great  an  extent  as  some  think.  We  have  at 
least  put  out  of  the  way,  by  such  means,  great  numbers  of  our 
active  and  enterprising  opposers.  We  have  cut  short  their 
days,  and  terminated  their  exertions  to  destroy  our  influence. 
Who  knows  what  they  might  have  accomplished,  if  they  had 
been  suffered  to  live  ?  And  by  their  fate  we  have  terrified 
many  from  pursuing  the  same  course.  I  take  great  encourage- 
ment from  the  well  known  temper  of  mankind.  The  Prince 
Immanuel  himself  told  his  followers,  "  Ye  shall  be  hated  of  all 
men  for  my  name's  sake."  Let  us  take  advantage  of  this,  and 
stir  them  up  to  open  persecution.  And  I  am  the  more  induced 
to  give  this  advice,  and  to  hope  it  will  prevail,  from  an  ancient 
prophecy  in  the  King's  book,  that  when  the  witnesses  shall 
have  ended  the  period  of  their  prophesying  in  sackcloth,  they 
shall  be  slain,  and  a  day  of  rejoicing  be  held  by  our  friends 
over  their  dead  bodies.  Let  us  awake  to  action,  and  we  shall 
gain,  at  least,  one  more  triumph. 

Spirit  of  Avarice.  I  am  not  altogether  opposed  to  the  ad- 
vice which  has  now  been  given.  But  let  us  not  run  too  fast. 
There  is  an  opinion  prevailing  that  men  ought  not  to  be  put  to 
death  for  their  religious  opinions.  It  will  require  time  to  coun- 
teract this  opinion,  and  introduce  a  contrary  one.  And  per- 
haps it  will  not  be  necessary  to  make  men  believe  that  it  is 
proper  to  put  one  another  to  death  for  their  religious  opinions. 
If  we  can  raise  the  spirit  of  opposition  sufficiently  high,  and 
make  men  believe  that  the  followers  of  Immanuel  are  danger- 


IN    THE    NINETEENTH    CENTURY. 


163 


cms  members  of  the  civil  community,  and  that  their  plans  and 
enterprises  are  injiirious  to  the  state,  we  may  then  procure  op- 
pressive laws  to  be  made,  and  lay  thorn  under  restrictions 
which  they  must  either  break  through,  or  violate  their  duty  to 
their  Prince.  In  that  case  we  shall  get  an  advantage  against 
them,  let  them  take  which  course  they  may.  If,  through  fear, 
they  violate  their  duty  to  their  Prince,  they  will  become  an 
easy  prey  for  us ;  and  if  they  break  through  the  restrictions  of 
the  government  under  which  they  live,  it  will  then  be  easy  to 
direct  against  them  all  the  strength  of  the  civil  power,  not 
under  the  name  of  a  persecution  for  their  religion,  but  under 
the  name  of  preserving  good  order  in  the  state,  and  securing 

food  government  against  disloyal  and  turbulent  subjects.  W<> 
ave  done  this  formerly  with  much  success.  And  I  think  I 
see  the  way  in  which  this  end  may  be  attained  now.  To  carry 
on  their  enterprises,  the  followers  of  Immanuel  must  raise 
funds.  Copies  of  the  King's  book  cannot  be  multiplied  for 
gratuitous  distribution,  and  men  be  educated  and  sent  forth  as 
ambassadors  of  the  King,  without  large  contributions.  Let 
these  be  frequently  called  for,  and  it  will  be  easy  to  persuade 
men  that  they  have  nothing  to  spare  for  such  purposes ;  that 
it  is  unreasonable  to  tax  them  for  the  religious  instruction  of 
others ;  and  that  it  is  a  useless  waste  of  property  which  might 
better  be  saved.  It  will  not  hinder  the  success  of  our  efforts 
to  raise  these  objections,  for  the  advocates  of  these  enterprises 
to  reply,  that  none  are  obliged  to  give  who  do  not  choose  to 
do  it.  We  well  know  that  those  who  wish  to  be  respected  are 
not  willing  to  be  thought  behind  others  in  promoting  objects 
of  public  utility.  To  indulge  their  disposition  to  withhold,  and 
yet  keep  themselves  in  countenance,  they  must  create  the  be- 
lief that  these  things  are  not  objects  of  public  utility.  And 
tin's  will  not  be  difficult,  especially  if  any  of  these  enterprises 
are  carried  on  af  a  distance  ;  as  must  be  the  case  with  many  of 
them.  It  will  be  easy  to  represent  that  these  distant  enter- 
prises are  draining  the  country  of  its  wealth  ;  and  that  those 
who  encourage  them  are  likely  to  make  themselves  a  public 
charge,  or  at  least  to  render  themselves  so  poor  that  they  can- 
not bear  a  proper  proportion  of  the  public  burdens,  which  will 
therefore  fall  more  heavily  upon  the  rest.  I  think  much  may 
be  done,  in  this  way,  to  rouse  the  spirit  of  opposition  against 
the  followers  of  Immanuel,  and  render  them  odious  in  the  pub- 
lic eye,  and  objects  of  suspicion  and  distrust  to  civil  rulers. 
And  the  time  may  not  be  distant,  when  the  public  mind  may 
bear  to  have  some  severe  enactments  made  against  them,  and 
such  restrictions  imposed  as  I  have  before  mentioned. 

Spirit  of  Vain  Glory.  I  have  no  objection  to  the  counsel  which 


164  THE  PILGRIM'S  PROGRESS 

has  been  given  ;  but,  it  will  take  time  to  carry  it  into  effect, 
and  something  ought  to  be  doing  at  once.  I  would  propose 
that  strong  efforts  be  made  to  gain  some  influence  over  those 
institutions  immediately.  Perhaps  some  of  them  may  be 
brought  entirely  under  our  control,  and  be  made  to  forward 
our  plans.  And  where  this  cannot  be  fully  accomplished, 
much  may  be  done  to  prevent  their  accomplishing  the  ends  for 
which  they  were  instituted.  Let  us  try  to  persuade  those  who 
have  the  direction  of  these  institutions,  that  their  success  de- 
pends very  much  upon  rendering  them  popular,  and  attracting 
to  them  the  attention  of  the  wealthy  and  the  great.  Let  us 
inspire  them  with  the  love  of  pomp  and  show.  Let  us  induce 
them  to  seek  the  patronage  and  countenance  of  the  honorable 
of  the  earth,  and  to  grace  their  list  of  officers  with  a  multitude  of 
great  names.  Perhaps  we  may  get  many  of  our  friends  included 
in  the  number.  Let  us  induce  them  to  make  great  institutions, 
to  hold  great  meetings,  to  have  great  celebrations,  to  make  great 
speeches,  and  to  get  great  praises  bestowed  upon  them.  It 
will  be  easy  to  make  them  believe  that  all  this  great  noise  and 
show  will  increase  their  influence,  and  their  power  of  doing  good. 
And  when  they  once  embrace  this  opinion,  it  can  be  turned  to 
advance  our  purposes  many  ways.  We  need  not  care  how 
much  alms  any  give,  if  they  only  do  it  to  be  seen  of  men.  If 
we  can  once  infuse  this  spirit  through  these  institutions,  and 
get  those  who  have  the  management  of  them  thoroughly  im- 
bued with  it,  they  will  be  all  our  own.  Besides,  when  the 
opinion  is  once  embraced,  that  it  is  important  to  have  an  institu- 
tion great  and  popular,  in  order  to  do  much  good,  it  will  be  easy 
for  us  to  suggest,  on  every  occasion,  that  the  institution  must  be 
so  managed  as  not  to  give  offence  to  those  of  our  friends  whose 
patronage  is  desired.  And  in  proportion  to  the  number  and 
influence  of  our  friends  who  are  connected  with  these  institu- 
tions, we  may  expect  will  be  the  degree  of  influence  we  can 
acquire  over  them  ;  till  they  are  gradually  modified  to  our 
wishes,  and  become  useful  auxiliaries  in  promoting  our  cause. 

Spirit  of  Error.  I  am  particularly  pleased  with  the  sugges- 
tions of  the  last  speaker.  Let  us,  by  all  means,  avail  ourselves 
of  them.  It  is  yet  too  soon  to  put  down  these  institutions  by 
direct  opposition.  But  it  is  not  too  soon  to  corrupt  them.  And 
it  is  easy  to  show  how  almost  every  one  of  them  can  be  gained 
over  to  our  interest,  and  be  made  to  advance  our  cause,  better 
than  if  it  were  destroyed.  There  is,  indeed,  one  of  them,  that 
for  distributing  the  King's  book,  which  is  more  difficult  for  us  to 
control  than  the  rest.  But  let  us  once  get  all  the  rest  under 
our  control,  and  we  can  easily  destroy  the  influence  of  that. 
For  if  copies  of  the  King's  book  are  multiplied  to  ever  so  great 


IN    THE    NINETEENTH    CENTURY.  165 

an  extent,  that  will  do  us  no  harm,  if  it  is  not  read.  Or  if  it 
should  be  read,  as  it  now  is  by  many,  with  minds  prepared  to 
interpret  it  according  to  our  wishes,  it  will  rather  help  than 
hinder  the  advancement  of  our  cause.  For,  those  who  can  be 
made  to  believe  that  they  find  there  the  sentiments  which  we 
wish  them  to  embrace,  will  be  more  likely  to  put  confidence  in 
them,  than  if  they  had  no  such  support.  And  the  way  to 
make  thetn  believe  so,  is  first  to  get  the  other  institutions  under 
our  control.  Let  us,  therefore,  according  to  the  suggestion  of 
the  last  speaker,  do  our  utmost  to  fill  the  minds  of  those  who 
have  the  direction  of  these  institutions  with  the  desire  of  dis- 
tinction. Let  us  persuade  them  that  it  is  of  vast  importance 
to  make  their  institutions  great,  and  showy,  and  popular.  Let 
us  induce  them  to  court  such  of  our  friends  as  are  men  of 
wealth  and  influence,  and  give  them  a  prominent  place,  and  a 
considerable  share  in  the  management  of  their  institutions.  As 
soon  as  great  men  and  rich  men  become  necessary  to  them,  it 
will  be  equally  necessary  for  them  to  accommodate  the  spirit 
and  the  principles  of  their  institutions,  in  a  greater  or  less  de- 
gree, to  the  spirit  and  principles  of  our  friends.  Take,  for  in- 
stance, the  institution  for  preparing  young  men  to  be  ambassa- 
dors of  the  King.  In  order  to  be  a  <?ra^  institution,  it  must  be 
catholic  in  its  principles  ;  that  is,  nothing  must  be  considered 
fundamental  in  it  but  some  of  the  mere  outworks  of  Chris- 
tianity ;  some  of  those  things  which  our  friends  may  admit, 
without  any  sacrifice  of  their  allegiance  to  us.  It  must  extend 
its  patronage  alike  to  those  denominations  of  professed  friends 
to  Immarmel,  who  acknowledge  those  outworks,  though  they 
hav«  nothing  in  their  system  which  is  inconsistent  with  a  cor- 
dial attachment  to  our  cause.  Let  them  set  out  with  this 
liberal  plan  ;  and  we  may  hope,  by  degrees,  to  multiply  the 
number  of  our  friends  who  shall  be  patronized  by  them,  and 
prepared  to  be  efficient  instruments  in  promoting  our  cause. 
And  as  they  proceed  in  their  work,  we  may  hope  to  increase 
our  influence  over  this  institution  more  and  more,  and  ulti- 
mately to  bring  it  entirely  within  our  control ;  and  thus  make 
it  a  powerful  engine  in  our  hands  to  pull  down  the  kingdom  it 
was  originally  intended  to  build  up.  Let  us  encourage  the 
founding  of  seminaries,  and  the  accumulation  of  funds,  for 
these  purposes.  We  shall  find  ways  and  means  of  getting 
them  under  our  control,  sooner  or  later,  as  we  have  already 
done  in  some  distinguished  instances.  In  a  similar  way,  we 
may  manage  the  institutions  for  sending  forth  ambassadors  of 
th«  King  into  destitute  places.  If,  at  first,  they  send  out  some 
who  do  us  an  injury,  we  may,  now  and  then,  procure  the  ap- 
pointment of  one  who  is  at  heart  friendly  to  our  cause,  and 


166  THE  PILGRIM'S  PROGRESS 

thus  pull  down  what  it  has  required  many  others  to  build  up. 
With  respect  to  the  institution  for  the  circulation  of  tracts,  we 
may  hope  to  do  much  in  the  same  way.  In  order  to  make  it 
a  (/rcat  institution,  and  secure  an  extended  patronage,  AVC  can 
readily  get  excluded  all  those  points  of  truth  which  are  adapt- 
ed to  do  us  the  most  essential  injury.  We  can  hope,  also, 
to  get  inserted,  in  a  silent  noiseless  way,  many  points  of  error 
which  will  have  a  powerful  tendency  to  counteract  those  truths 
which  remain.  Many  of  them  are  such  as  we  now  cordially 
approve,  and  yet  are  held  in  high  estimation.  And  I  would 
advise,  as  a  matter  of  great  importance,  that  we  endeavor,  by 
all  means,  to  multiply  such  narratives  of  religious  experience, 
as  have  a  fair  appearance,  but  are  really  destitute  of  any  thing 
but  what  may  be  experienced  by  those  who  still  remain  our 
loyal  subjects.  This  will  have  an  excellent  effect,  in  leading 
others  to  trust  in  a  similar  experience,  and  consider  themselves 
safe,  while  they  are  our  willing  captives.  There  is  another 
thing  I  am  particularly  desirous  to  accomplish.  We  must 
try  to  get  those  who  have  the  control  of  this  institution,  to 
alter  the  works  of  some  of  the  best  writers,  so  as  to  make 
them  essentially  different  from  what  they  were  left  by  their 
authors.  This  can  be  done  by  leaving  out  some  things,  and 
changing  others.  And  then  they  must  publish  the  altered 
works  with  the  names  of  the  original  authors.  If  we  can  get 
this  done,  we  shall  gain  a  great  advantage,  by  securing  all  the 
credit  which  attaches  to  the  authors'  names,  for  the  publications 
thus  altered.  By  such  means,  you  know,  carried  a  little  farther, 
we  prevailed  in  the  days  when  pious  frauds  were  thought  high- 
ly meritorious ;  and  I  see  not  why  we  may  not  do  it  again. 
With  respect  to  the  institution  for  the  instruction  of  children, 
the  same  general  plan  should  be  pursued.  Its  principles  must 
be  catholic.  All  who  profess  a  nominal  subjection  to  the 
Prince  Immanuel,  must  be  brought  together.  This  will  include 
a  vast  multitude  of  our  friends.  All  such  must  have  their  full 
share  in  the  management  of  this  institution.  The  books  made 
use  of  must  exclude  every  thing  in  which  all  such  cannot  agree  ; 
and  every  thing  of  a  different  description  must  be  frowned 
upon,  and  put  down.  These  are  the  outlines  of  my  plan.  And 
by  pursuing  it,  I  am  persuaded  we  cannot  fail  of  gaining  much 
every  way.  For  if  any  sharp-sighted  friends  of  the  Prince, 
our  enemy,  should  perceive  the  tendency  of  these  measures, 
and  make  opposition  to  their  adoption,  we  can  raise  a  clamor 
against  them,  as  bigoted,  uncharitable,  and,  on  the  whole,  un- 
friendly to  the  great  and  benevolent  work.  If  they  cannot  be 
overpowered  and  silenced  in  this  way,  we  can  drive  them  from 
any  participation  in  the  management  of  these  institutions  ;  and 


IN    THE    NINETEENTH    CENTURY.  167 

then  we  can  the  more  easily  control  them  at  our  pleasure.  If, 
to  avoid  this,  they  shall  become  silent,  and  go  on  with  our 
friends,  we  can  make  use  of  their  names,  and  their  influence, 
and  their  contributions,  to  give  countenance  to  those  measures 
which  we  approve.  By  such  means  as  these,  I  advise  that  we 
endeavor  to  corrupt  and  pervert  these  institutions,  and  bring 
them  under  our  control,  and  make  them  efficient  instruments 
of  promoting  our  cause.  This  will  be  more  easily  attained,  I 
am  persuaded,  than  any  project  could  be,  which  we  could 
contrive  for  their  destruction. 

Beel.  Your  suggestions  are  all  of  them  worthy  of  considera- 
tion ;  and  probably  something  can  be  done  in  all  the  ways 
which  have  been  pointed  out.  The  state  of  our  affairs  is  such, 
that  there  is  enough  for  you  all  to  do.  And  as  the  time  for 
executing  our  schemes  is  not  long,  we  must  be  all  engaged. 
Great  triumphs  may  yet  be  gained,  if  we  only  act  worthily  of 
ourselves,  and  of  the  cause  in  which  we  have  embarked. 

Ard.  How  subtle  are  the  enemies  which  pilgrims  have  to 
encounter ;  and  how  watchful  does  it  behoove  us  to  be  against 
their  various  arts  !  But,  do  you  think  they  will  succeed  in 
their  schemes  ? 

Tfi.  I  am  only  relating  my  dream ;  and  have  not  yet  arrived 
at  its  conclusion. 


CHAPTER   XXIII. 

Ardent.  Will  you  proceed,  and  let  me  hear  the  rest  of  your 
dream  ? 

Thoughtful.  I  will.  After  various  remarks  had  been  made 
on  the  subject  of  corrupting  and  perverting  the  benevolent 
institutions  of  the  present  day,  the  Prince  Beelzebub  called  the 
attention  of  his  council  to  another  subject,  as  follows  : 

Beelzebub.  You  are  not  ignorant  that  the  followers  of  the 
Prince  Immanuel,  our  great  enemy,  especially  in  the  American 
quarter  of  our  town,  consider  the  present  as  a  period  highly 
distinguished  for  what  they  call  Revivals  of  Religion.  And  you 
know  that  occurrences  of  this  kind  call  for  all  the  skill  and 
power  which  \ve  possess,  in  order  to  prevent  their  proving  a 
serious  injury  to  our  cause.  They  have,  indeed,  sometimes 
lost  us  many  of  our  subjects ;  and  sometimes  we  have  so  far 
succeeded  in  the  management  of  them  as  to  turn  them  to  our 


168  THE  PILGRIM'S  PROGRESS 

advantage.  What  counsel  can  you  give,  in  reference  to  this 
subject  ? 

Spirit  of  Persecution.  I  advise  that  we  oppose  them  all  we 
can.  Let  us  persuade  men  that  they  are  nothing  but  fanati- 
cism and  popular  frenzy ;  that  they  interrupt  the  ordinary  con- 
cerns of  life,  destroy  the  comforts  of  social  intercourse,  break 
up  the  peace  of  families,  and  the  associations  of  friendship,  un- 
fit people  for  rational  pursuits  and  enjoyments,  destroy  their 
relish  for  innocent  amusements  and  recreations,  render  them 
gloomy  and  morose,  expose  their  health  by  attendance  on  night 
meetings,  and  are  productive  of  incalculable  evils  in  the  world. 
These  are  arguments  by  which  we  may  work  effectually  on 
persons  of  all  classes  ;  and  if  we  exert  ourselves,  we  can  array 
against  them  the  old  and  the  young,  the  rich  and  the  poor,  the 
bond  and  the  free,  and  put  them  down  as  the  greatest  pests  to 
society  which  ever  infested  our  dominions. 

Spirit  of  Delusion.  Not  so  fast,  brother  ;  not  so  fast.  I  am 
persuaded  that  these  means  will  not  prove  effectual.  They 
may  answer  some  purpose,  with  some  sorts  of  people,  and  un- 
der some  circumstances.  But  I  have  another  plan  to  suggest, 
which  will  answer  our  purpose  better,  in  general.  We  have 
had  experience  enough,  in  revivals  of  religion,  since  the  world 
began,  to  know  something  about  their  nature  and  effects.  And 
we  must  have  been  poor  scholars  indeed,  if  we  have  not  learned 
by  this  time  how  to  counterfeit  them.  Let  us  do  this.  I  have 
no  objection  that  the  last  speaker  should  employ  himself,  and 
all  his  division  of  our  hosts,  in  the  way  he  has  pointed  out. 
But  let  others  of  us  take  a  different  course,  and  adopt  another 
set  of  measures.  It  will  not  be  difficult  for  us  to  play  into 
each  other's  hands  ;  so  that  while  an  individual  is  endeavoring 
to  escape  from  one  of  us,  he  may  become  an  easy  prey  to 
another.  Let  as  many  as  are  skilled  in  the  arts  of  deception 
be  employed.  Let  counterfeit  revivals  be  produced.  And  if 
real  revivals  are  attended  with  great  and  astonishing  effects, 
let  us  endeavor  to  outdo  them,  by  producing  counterfeits 
which  shall  be  attended  with  effects  still  greater  and  more 
astonishing.  And  wherever  we  discover  that  a  real  revival 
has  begun,  let  us  be  on  the  ground,  to  intermingle  the  coun- 
terfeit with  the  true.  In  many  cases  we  may  find  it  easy  to 
produce  much  more  of  the  counterfeit  than  there  is  of  the  true  ; 
and  in  all  cases  we  may  be  able  to  intermix  much  of  the  coun- 
terfeit. And  while  a  part  of  us  are  thus  employed,  let  another 
part  be  employed  in  persuading  men  that  such  things  are  be- 
yond our  power,  and  that  all  revivals  are  alike  genuine.  By 
this  means  wo.  shall  gnin  a  double  advantage  :  For  if  our  object 
is  to  bring  all  revivals  into  contempt,  we  can  accomplish  it  in 


IN    THE    NINETEENTH    CENTURY.  169 

no  other  way  so  effectually  as  by  producing  counterfeits,  which 
shall,  for  a  time,  have  an  imposing  appearance,  and  stand  high 
in  the  public  estimation,  but  afterwards  sink  into  contempt  and 
come  to  nothing.  While  they  last,  the  opinion  must  be  made 
to  prevail,  that  they  are  all  alike  good  ;  and  when  those  of  our 
make  come  to  nothing,  we  shall  be  able  to  persuade  most  men 
that  they  are  all  alike  of  no  value.  We  tried  this  effectually 
in  the  last  century,  and  our  success  was  so  great  that  we  were 
not  again  extensively  troubled  by  revivals,  for  a  long  period. 
But  if  we  should  not  think  it  most  for  our  interest  to  destroy 
the  credit  of  revivals,  or  if  we  should  be  unable  to  accomplish 
that,  we  shall  yet  gain  one  important  advantage,  by  pursuing 
the  course  I  have  marked  out.  All  the  subjects  of  a  counter- 
feit work  will  be  rendered  more  completely  in  our  power,  and 
our  chains  will  be  more  firmly  riveted  on  them  than  they  were 
before.  If  they  can  be  persuaded  to  retain  the  false  hopes 
they  have  embraced,  they  will  be  certainly  ours ;  or  if  they 
should  relinquish  them,  the  probability  is  that  we  can  make 
them  believe  that  all  pretences  to  experimental  religion  are 
as  false  and  delusive  as  their  own  have  proved. 

Spirit  of  fanaticism.  I  cordially  approve  of  the  counsel 
that  has  now  been  given,  and  shall  stand  ready  to  assist  in 
carrying  this  plan  into  execution. 

Spirit  of  Hypocrisy.  I  also  am  highly  encouraged  with  the 
prospect  of  success  which  these  observations  lay  open,  and 
shall  gladly  do  what  I  can  to  aid  in  giving  effect  to  the  plan 
proposed. 

Spirit  of  Error.  A  better  plan  was  never  suggested.  It 
will  give  full  employment  to  me,  and  to  all  the  subordinate  le- 
gions under  my  direction. 

Spirit  of  Vain  Glory.  The  execution  of  this  plan  will  find 
some  employment  for  me  too,  and  for  those  under  my  com- 
mand. 

Sp.  of  Per.  I  cannot  but  approve  of  the  plan,  in  general ; 
and  while  the  most  important  parts  of  it  are  intrusted  to 
others,  I  think  I  can  find  some  employment  also,  in  contribu- 
ting to  its  advancement. 

Beel.  I  entirely  approve  of  the  counsel  which  has  now  been 
given  ;  and  shall,  no  doubt,  find  employment  for  you  all  in 
currying  it  into  effect.  But  let  us  enter  a  little  more  into  the 
details.  It  is  necessary  for  us  to  understand  our  several  parts, 
to  consider  the  instruments  to  be  employed,  and  the  means 
best  adapted  to  accomplish  our  purpose.  WTherever  we  can 
employ  our  own  friends,  as  active  instruments  in  the  work,  we 
can  expect  to  direct  their  efforts  according  to  our  wishes.  But 
the  employment  of  those  who  are  at  heart  the  real  friends  of 
15 


170 

Immaimel,  whenever  they  can  be  directed  by  us,  will  be  a 
great  advantage.  And  when  we  can  direct  them  only  in  part, 
we  shall  not  fail  of  turning  it  to  the  furtherance  of  our  plans. 

Sp,  of  Del.  I  would  propose  to  have  great  efforts  made  to  fill 
up  the  churches  with  spurious  converts,  and  to  have  as  many 
such  as  possible  encouraged  to  seek  the  office  of  ambassadors 
for  the  King.  Those  who  trust  in  a  false  hope  themselves  will 
make  excellent  instruments  to  lead  others  to  trust  in  a  false 
hope.  It  will  be  easy  for  us  to  induce  them  to  make  their  own 
experience  the  standard  by  which  to  judge  of  others,  and  to 
which  they  will  try  to  bring  all  others.  Such  persons  in  the 
office  of  ambassadors,  and  in  other  leading  places  in  the  Church, 
will  be  great  helps  to  us.  To  accomplish  this  object,  we  must 
endeavor  to  reduce  the  examinations  through  which  they  have 
to  pass  to  a  mere  form.  We  must  bring  them  into  the  Church 
before  there  has  been  time  for  their  first  ardor  to  cool,  or  for 
their  lives  to  exhibit  any  evidence  of  the  character  of  their 
hope.  We  must  induce  the  belief  that  any  strong  excitement 
of  the  feelings  on  religious  subjects  is  true  religion,  and  dis- 
courage any  inquiry  into  its  nature.  If  any  are  disposed  to 
discriminate,  and  appear  unwilling  to  let  every  excitement  of 
the  passions  pass  for  true  religion,  we  must  raise  an  outcry 
against  them,  and  put  them  down,  as  opposed  to  religious  feel- 
ing. In  this  way  we  can  prepare  for  ourselves  a  multitude  of 
instruments  for  the  execution  of  our  plans,  that  we  can  direct 
and  control  at  our  pleasure. 

Sp.  of  Er.  I  concur  in  this  proposal,  and  think  I  can  greatly 
assist  in  carrying  it  into  effect.  It  was  formerly  thought  that 
a  man's  doctrinal  views  were  intimately  connected  with  his  re- 
ligious character ;  and  that,  if  he  did  not  profess  cordially  to 
embrace  the  leading  doctrines  contained  in  the  King's  book,  it 
was  evidence  against  him.  Through  the  influence  which  I 
have  gained,  however,  this  opinion  is  now  much  less  prevalent. 
Many  begin  to  think  it  of  less  importance  what  a  man's  doc- 
trinal views  are,  and  to  look  with  about  as  much  complacency 
upon  those  who  embrace  error,  as  upon  those  who  embrace 
the  truth.  Some  of  the  churches  have  been  prevailed  upon 
to  alter  their  creeds,  and  to  leave  out,  as  of  no  importance, 
some  of  the  points  most  obnoxious  to  our  friends.  This  opens 
a  wide  door  for  us.  For  it  matters  little  what  opinions  a  man 
embraces  himself,  if  he  does  not  make  them  essential,  and 
thinks  it  of  no  importance  that  others  should  embrace  them. 
This  policy,  which  I  have  pursued  with  so  much  success,  I  pro- 
pose to  continue.  I  would  make  union  the  watchword  of  all 
my  agents.  And  where  I  cannot  bring  men  directly  to  em- 
brace the  opinions  I  wish.  I  would  lead  them  to  do  what  an- 


IN    THE    NINETEENTH    CENTURY.  171 

swers  my  purpose  about  equally  well,  treat  the  truths  they  do 
believe  as  of  no  importance,  and  not  to  be  urged  upon  others. 
The  barrier  which  the  adoption  of  creeds  has  formerly  opposed 
to  the  admission  of  spurious  converts  into  the  churches,  I  hope 
soon  to  see  so  far  removed  or  disregarded,  that  it  shall  be  easy 
for  us  to  procure  agents  to  our  mind. 

BeeL  But  what  shall  be  done  with  those  who  are  at  heart 
the  friends  of  Immanuel  ?  All  such  will  endeavor  to  promote 
real  revivals,  and  oppose  our  attempts  to  counterfeit  them,  un- 
less they  can  be  deceived  or  misled,  or  in  some  way  be  made 
subservient  to  our  views. 

Sp.  of  Del.  There  are  probably  few  such,  who  have  not,  by 
our  instrumentality,  an  intermixture  of  counterfeit  religion  with 
the  true,  in  their  own  experience.  Let  us  persuade  them  to 
put  darkness  for  light,  and  light  for  darkness.  Let  us  direct 
their  attention  to  that  which  is  counterfeit  in  their  own  expe- 
rience, and  make  them  believe,  if  we  can,  that  that  part  is 
the  true ;  and  induce  them  to  direct  all  their  efforts  to  cherish 
and  increase  this  in  themselves,  while  they  overlook  and  neglect 
that  which  is  true.  When  they  are  once  induced  to  do  this  in 
their  own  case,  they  will  be  induced  to  do  it  also  in  the  case 
of  others.  And  the  greater  confidence  others  repose  in  them, 
as  the  true  friends  of  Immanuel,  the  greater  influence  their 
efforts  will  have  in  promoting  what  we  wish.  I  believe  much 
can  be  done,  in  this  way,  to  promote  our  cause. 

Sp.  of  Er.  I  think  so  too,  and  have  no  doubt  that  I  can 
contribute  essentially  to  promote  this  result.  Charity  and 
Union  are  charming  words.  Let  our  agents  ever  have  these 
on  their  tongues.  And  while  I  persuade  the  real  friends  of 
Immanuel  to  look  with  a  favorable  eye  upon  those  professed 
friends  of  his  who  are  at  heart  with  us,  but  who  differ  from 
them  in  their  views  of  truth,  and  lead  them  to  overlook  those 
points  of  difference  as  not  essential,  let  the  last  speaker  and 
his  agents  direct  their  attention  to  those  points  in  their  expe- 
rience in  which  both  agree,  and  persuade  them  that  these  are 
the  only  essential  points.  Let  this  opinion  prevail,  and  we  can 
easily  induce  both  parties  to  a  union  of  effort  for  the  promo- 
tion of  revivals,  and  under  that  name  to  promote  just  such  as 
we  like. 

Sp.  of  Fa.  I  think  I  can  render  some  assistance  here.  Let 
the  real  friends  of  Immanuel  be  onee  drawn  into  this  union 
with  our  friends,  for  the  promotion  of  such  a  revival  as  we 
wish ;  let  them  be  made  to  believe  that  what  is  counterfeit  in 
their  own  experience  is  the  only  part  to  be  regarded  and  cul- 
tivated, while  the  other  part  is  neglected ;  and  I  think  I  can 
render  essential  service  to  our  cause,  by  blowing  up  their 


172  THE  PILGRIM'S  PROGRESS 

passions  into  a  flame,  by  flattering  them  that  they  are  now  in 
the  exercise  of  a  high  decree  of  the  temper  of  heaven,  by  lead- 
ing them  to  suppose  they  air  favored  with  special  communica- 
tions from  the  Spirit  of  the  King,  to  which  the  common  friends 
of  Immanuel  are  strangers,  and  thus  persuading  them  to  take 
their  own  feelings,  or  the  impressions  which  we  make,  for  a 
better  guide  than  the  King's  book.  In  this  way  I  think  they 
can  be  led  to  say  and  do  many  things  which  will  tend  to  the 
advancement  of  our  cause.  Mankind,  we  know,  are  power- 
fully influenced  by  sympathy  ;  and  when  others  observe  the 
strong  feelings,  earnest  talk,  and  confident  assertions  of  such 
men,  they  will  be  easily  carried  away  by  appearances,  and  be 
led  to  put  themselves  implicitly  under  their  guidance  and  di- 
rection. 

Sp.  of  V.  G.  This  suggests  something  for  me  to  do  also. 
For  when  the  friends  of  Immanuel  have  had  their  feelings 
strongly  excited,  and  are  much  engaged  in  promoting  what 
they  think  is  his  work,  (whether  it  be  so  or  not,)  I  can  whisper 
to  their  minds  how  much  superior  they  are  to  others,  how 
much  more  highly  favored  of  the  King,  how  much  more  faith- 
ful in  the  discharge  of  duty.  And  when  they  lend  a  favorable 
ear  to  such  suggestions,  I  can  easily  persuade  them  that  it 
would  greatly  increase  their  influence  and  their  power  of  doing 
good,  if  they  should  take  pains  to  let  this  be  known  by  others. 
For  this  purpose  I  can  persuade  them  to  tell  others  how  much 
more  time  they  spend  in  secret  devotion  than  others  do,  and 
so  to  order  the  circumstances  of  their  closet  devotions  as  to 
attract  the  notice  and  observation  of  others,  like  the  Pharisees 
of  old,  to  be  seen  of  men.  And  I  will  try  what  can  be  done, 
from  the  desire  of  applause,  in  the  way  of  magnifying  what 
they  do,  and  representing  it  more  than  it  really  is.  Perhaps 
their  eyes  can  be  so  perverted  as  to  make  them  see,  or  think 
they  see,  a  great  deal  that  others  cannot  see,  and  to  publish  it 
to  the  world.  When  any  excitement  is  represented  as  a  great 
and  powerful  work,  and  is  published  as  such,  if  it  afterwards 
comes  to  nothing,  it  will  help  bring  revivals  into  disgrace, 
and  thus  accomplish  what  we  wish  in  one  way.  And  if  it  is 
really  a  great  and  wonderful  work,  it  will  be  connected,  in  the 
minds  of  many,  with  the  idea  that  those  who  are  the  chief 
instruments  in  it,  are  great  and  wonderful  men.  Let  us  cher- 
ish all  such  ideas ;  and  if  possible  puff  them  up  with  pride,  till 
they  fall,  and  are  dashed  in  pieces. 

Sp.  of  Hy.  I  would  propose  to  take  advantage  of  the  popu- 
larity of  those  who  are  the  chief  instruments  in  promoting 
such  a  work,  and  of  the  admiration  in  which  they  are  held  by 
many,  to  persuade  others,  who  have  not  the  same  engagedness 


IN    THE    NINETEENTH    CENTURY.  173 

in  reality,  to  assume  the  appearance  of  it,  and  to  pretend  to 
be  as  mucli  engaged  as  they.  Men  are  apt  to  be  pleased  with 
the  admiration  of  their  fellow-men ;  and  it  is  not  difficult  to 
persuade  them  to  do  many  things  in  order  to  secure  it.  And 
it  often  contributes  to  their  temporal  interest,  to  acquire  and 
maintain  a  high  reputation  for  superior  piety,  and  more  than 
ordinary  engagedness  in  religion.  Such  occasions  present  a 
good  opportunity  for  my  effort s  to  be  made  with  great  suc- 
cess. And  if  any  high  professors  are  disposed  to  live  in  the 
secret  indulgence  of  covetous,  or  intemperate,  or  lascivious  de- 
sires, or  if  they  have  any  selfish  designs  to  accomplish,  the 
reputation  of  uncommon  piety  and  engagedness  in  religion, 
often  contributes  to  the  concealment  of  their  guilt,  or  the  ac- 
complishment of  their  designs.  I  propose,  therefore,  while 
others  push  them  on  in  their  sinful  courses,  to  use  all  my  influ- 
ence with  them  to  induce  them  to  be  very  forward,  and  appear 
uncommonly  engaged  in  the  work.  A  few,  perhaps,  may 
know,  at  the  time,  that  it  is  nothing  but  a  mask  assumed  for 
purposes  of  concealment.  But  if  any  suggest  such  a  thing,  it 
will  be  easy  to  cry  out  against  them  as  uncharitable,  and  cold, 
and  stupid  themselves,  and  unwilling  that  others  should  be 
more  engaged  than  they.  By  such  means  as  these  we  shall  be 
sure  to  gain  important  advantages.  The  efforts  they  make 
will  most  probably  be  directed  to  promote  such  a  work  as  is 
agreeable  to  us ;  and  if  not,  they  will  be  likely,  in  time,  to  be 
found  out  in  their  evil  practices,  and  put  to  shame ;  and  this 
will  be  more  or  less  connected  with  great  reproach  and  con- 
tempt upon  that  religion  which  they  professed. 

Sp.  of  Per.  The  way  is  now  prepared  for  me  to  suggest 
some  things  that  I  can  do,  at  such  a  time.  For  if  the  real 
friends  of  Immanuel  cannot  be  drawn  under  the  influence  of . 
the  Spirit  of  Delusion,  or  of  Error,  or  of  Fanaticism,  or  of  Vain 
Glory,  according  to  their  suggestions ;  yet,  as  those  who  are 
our  friends  at  heart  can  be ;  in  that  case,  I  can  stir  up  against 
the  friends  of  Immanuel  a  spirit  of  bitter  opposition  among  our 
disguised  friends.  If  the  friends  of  Immanuel  are  silent,  and 
look  on,  they  can  be  reproached  as  cold,  stupid,  and  dead  pro- 
fessors, who  have  no  religion,  and  are  nothing  but  blocks  in  the 
way.  If  they  say  nothing,  they  can  be  reproached  for  keeping 
back,  and  not  coming  up  to  the  help  of  the  Lord.  If  they  ex- 
press any  disapprobation  of  any  thing  that  is  said  or  done,  so 
much  the  better.  Then,  they  can  be  held  up  as  hypocrites 
and  opposers  of  the  work.  If  a  real  revival  begins,  and  the 
friends  of  Immanuel  are  engaged  in  it,  we  shall  probably  be 
able,  by  the  help  of  our  disguised  friends,  to  push  on  some  of 
them  into  some  extravagances,  which  the  more  considerate 
15* 


174  THE 

ones  cannot  approve  and  join  in.  We  shall  then  gain  the  same 
advantage,  and  more  too.  For  we  shall  make  a  division  among 
brethren,  and  may,  perhaps,  produce  hard  feelings  and  unkind 
remarks  from  both  sides.  And  if  we  can  induce  any  of  the 
real  friends  of  Immanuel  to  denounce,  and  oppose,  and  perse- 
cute their  own  brethren,  what  a  triumph  will  that  be  for  us ! 
what  spirit  of  darkness  would  not  exult  at  such  a  scene  ? 

Spirit  of  Malevolence.  True,  indeed ;  and  none  more  than 
myself.  My  heart  beats  high  within  me,  at  the  bare  possibility 
of  such  a  result.  I  long  to  see  the  measures  in  operation, 
which  shall  produce  it. 

Sp.  of  Er.  I  have  one  further  suggestion  to  make.  It  seems 
to  be  agreed  among  us  that  the  most  effectual  way  to  accom- 
plish our  purposes,  is  not  to  try,  at  present,  to  destroy  the 
Church,  but  to  corrupt  it,  by  bringing  as  many  as  we  can  of 
our  friends  into  it,  and  by  misleading,  as  much  as  possible, 
those  who  are  the  real  friends  of  the  Prince  our  enemy.  Noth- 
ing, I  am  persuaded,  will  tend  so  extensively  and  powerfully 
to  further  this  object,  as  the  suppression  of  the  truth,  and  the 
spread  of  error.  We  know  that  men  are  sanctified  through  the 
truth  ;  and  that,  so  far  as  this  can  be  suppressed,  there  will  be 
no  danger  of  their  escaping  from  our  control.  And  we  know 
that  there  will  be  no  difficulty  in  the  propagation  of  error,  if 
we  can  succeed  in  the  suppression  of  the  truth.  Some  of  the 
ways  in  which  this  can  be  done,  have  been  already  suggested. 
I  would  propose  one  more  for  the  special  purpose  of  deceiving 
those  who  still  think  truth  important.  It  is  that  of  so  modify- 
ing the  truth  as  to  answer  our  purpose  as  well  as  positive  error. 
Do  you  ask  how  this  can  be  done  ?  I  will  tell  you.  Total 
depravity,  regeneration,  election,  reprobation,  divine  decrees,  di- 
vine sovereignty,  and  the  like,  are  terms  much  used  by  the 
orthodox.  Now,  let  us  persuade  those  of  our  friends  who  pro- 
fess allegiance  to  the  Prince  Immanuel,  to  incorporate  all  such 
terms  into  their  systems,  carefully  explaining  them,  when  they 
think  it  prudent,  in  consistency  with  their  sentiments.  This 
will  not  be  difficult ;  for  they  may  assign  almost  any  meaning 
to  them,  and  it  will  be  approved,  provided  it  be  such  a  sense 
as  does  not  offend  our  friends.  When  they  have  done  this, 
and  their  meaning  is  understood  by  our  friends,  the  free  use  of 
these  terms  will  do  us  no  hurt,  for  they  will  not  convey  to 
them  any  ideas  but  what  are  consistent  with  the  schemes  they 
embrace.  When  the  way  is  thus  prepared,  let  one  of  our 
friends,  in  the  character  of  an  ambassador  of  the  King,  go  into 
a  congregation  where  there  are  many  of  the  friends  of  the 
Prince  Immanuel,  and  preach  to  them.  Let  him,  in  his  preach- 
ing, abstain  from  teaching  any  positive  error,  which  might  ere- 


IN    THE    NINETEENTH    CENTURY.  175 

ate  alarm.  Let  him  even  preach  some  truths,  such  as  all  our 
disguised  friends  find  it  necessary  to  incorporate  into  their  sys- 
tems, in  order  to  sanction  the  errors  which  they  contain.  Let 
him  be  careful,  however,  not  to  carry  those  truths  too  far,  nor 
to  explain  them  so  fully  as  to  have  their  connection  with  any 
others  apparent.  Let  him  also  occasionally  introduce  such 
terms  as  are  current  among  the  orthodox,  and  used  by  them 
to  denote  their  favorite  truths.  If  he  does  not  explain  them, 
they  will  probably  be  understood  by  each  of  his  hearers  in  ac- 
cordance with  his  own  views.  If  he  hears  any  complaints  that 
he  does  not  explain  them,  he  can  say  that  these  things  are  suf- 
ticiently  understood  already,  and  that  no  further  explanation  is 
necessary ;  and  that  he  purposely  abstains  from  explanations 
and  proofs  of  those  points,  because  it  would  have  an  unfavora- 
ble effect  upon  religious  feeling.  And  he  can,  now  and  then, 
throw  out  some  invectives  against  those  who  are  always  deal- 
ing in  fine-spun  metaphysics.  By  such  means,  he  may  check 
inquiry,  and  create  strong  prejudices  against  those  who  explain 
and  prove  the  doctrines  of  the  King's  book.  And  in  this  way 
he  will  gratify  our  friends,  and  be  likely  to  silence  the  suspic- 
ions which  any  might  feel  respecting  his  orthodoxy.  And  when 
he  has  continued  this  course  for  a  time,  and  put  down  any  dis- 
position to  inquire  into  the  truth,  among  those  who  are  the 
real  friends  of  Immanuel,  the  great  difficulty  in  our  way  will 
be  removed,  and  error  will  of  course  prevail,  without  any  fur- 
ther effort.  I  have  strong  hopes  of  the  success  of  this  plan. 
There  will  be  no  difficulty  in  getting  it  into  use,  through  the 
instrumentality  of  those  of  our  friends  who  profess  allegiance 
to  Immanuel.  And  when  the  example  has  befcn  set  by  them, 
if  we  can  prevail  on  some  of  his  real  friends  to  take  a  similar 
course,  as  we  may  hope  to  do,  it  will  be  all  the  better  for  our 
cause.  The  confidence  that  is  reposed  in  them,  as  good  men, 
will  give  great  currency  to  their  opinions  and  practice,  and 
enable  us  to  use  their  names,  with  great  effect,  against  such  as 
cannot  be  drawn  into  it,  and  will  help  us  to  put  them  down  as 
opposers  of  every  thing  good. 

Ard.  Can  it  be,  brother,  that  the  spirits  of  darkness  have 
such  craft  and  subtlety  ?  And  will  the  Prince,  our  Master, 
suffer  them  to  carry  such  plots  into  execution  ? 

Th.  That  they  have  more  craft  and  subtlety  than  we  can 
well  conceive,  there  is  every  reason  to  suppose,  from  the  wick- 
edness of  their  temper,  and  the  extent  of  the  powers  with  which 
they  were  created,  being  originally  angels  of  light ;  and  from 
the  long  time  they  have  been  acquiring  experience  hi  the  arts 
of  deception.  That  the  Prince,  our  Master,  for  wise  reasons, 
suffers  them  to  carry  on  their  plots  for  a  time,  is  abundantly 


176  THE  PILGRIM'S  PROGRESS 

evident  from  what  is  said  in  the  King's  book,  as  well  as  from 
the  history  of  all  ages. 

Ard.  But  is  there  not  reason  to  suppose  that  some  of  these 
spirits  have  themselves  suggested  this  dream  to  you,  while 
they  have  really  no  such  plots,  merely  for  the  purpose  of  fill- 
ing your  mind  with  prejudice,  destroying  your  comfort,  and 
trying  to  hinder  the  good  that  is  doing  in  the  world  ? 

Th.  I  should  not  think  such  a  device  beyond  their  power. 
But  perhaps  you  will  not  entertain  such  an  opinion,  when  you 
have  heard  the  whole  of  the  dream ;  and  especially  when  you 
consider  on  which  side  the  strength  of  motives  would  lie.  If 
they  are  really  carrying  on  such  plots,  they  would  wish  to  cre- 
ate the  general  belief  that  they  are  not,  the  better  to  accom- 
plish their  designs.  If  they  are  not  carrying  on  such  plots,  it 
would  be  of  small  consequence  to  them  to  induce  the  belief 
that  they  are,  in  the  minds  of  a  few  such  individuals  as  I  am, 
whose  feelings  and  opinions  are  not  likely  to  be  much  attended 
to  or  regarded. 


CHAPTER   XXIV. 

Ardent.  It  does  appear,  indeed,  that  if  the  spirits  of  dark- 
ness are  carrying  on  such  plots  as  your  dream  brings  into 
view,  they  would  wish,  by  all  means,  to  make  men  believe  that 
they  are  not,  the  better  to  accomplish  their  designs.  For  if  it 
should  be  generally  believed  that  they  are,  it  would  put  men 
on  their  guard  against  them,  and  tend  to  their  defeat.  But, 
what  further  did  you  dream  ? 

Thoughtful.  After  the  Spirit  of  Error  had  proposed  his 
plan,  as  I  have  related,  for  the  suppression  of  the  truth,  which 
met  the  general  approbation  of  the  Council,  it  was  inquired  by 
one  what  could  be  done  to  destroy  the  effect  of  truth,  where  it 
should  still  happen  to  be  fully  and  plainly  preached,  as  might 
possibly  be  the  case  in  some  places.  To  answer  which,  the 
same  speaker  again  rose. 

Sp.  of  Er.  We  must  induce  those  friends  of  ours  who  pro- 
fess allegiance  to  Immanuel,  to  declare,  with  much  assurance, 
that  such  preaching  never  has  promoted  revivals  ;  and  that 
there  never  can  be  any  revival,  so  long  as  it  is  continued.  If 
we  can  make  some  real  friends  of  the  Prince  believe  and  affirm 
the  same  thing,  it  will  be  so  much  the  better.  But  if  we  can- 


IN    THE    NINETEENTH    CENTURY.  177 

not  do  that,  there  is  usually  a  sufficient  number  of  our  friends 
who  are  always  ready.  If  any  instances  are  mentioned  of  re- 
vivals which  have  taken  place  under  such  preaching,  it  must 
be  strongly  denied  that  the  preaching  was  such.  If  that 
should  be  proved,  then  we  must  try  to  have  it  ascribed  to 
something  else,  which  was  done  at  the  same  time,  which  pro- 
duced all  there  was,  and  affirm  that  there  would  have  been 
much  more  if  the  preaching  had  been  different.  If  the  revival 
on  the  day  of  Pentecost  should  be  mentioned,  and  those  which 
took  place  under  the  preaching  of  Paul,  they  will  trouble  us 
indeed,  but  we  must  get  over  them  as  well  as  we  can.  And 
perhaps  the  best  way,  with  all  such  cases  of  former  times,  will 
be  to  say,  that  the  times  are  changed,  that  mankind  are  dif- 
ferent, their  habits  are  different,  revivals  are  different,  and  it 
ought  to  be  expected  that  the  means  of  promoting  them  should 
be  different.  If,  nevertheless,  the  truth  which  is  preached 
should  seem  likely  to  produce  any  effect,  and  any  danger  should 
appear  of  there  being  a  revival  under  it,  then  all  our  efforts 
should  be  directed  to  stop  it.  Church  members  should,  if 
possible,  be  induced  to  make  opposition  to  the  truth.  We 
know  that  when  they  can  be  induced  to  do  it,  we  derive  the 
greatest  advantages  from  their  opposition.  It  is  usually  more 
decided,  and  more  persevering,  and  has  more  influence,  than 
that  of  others.  If  any  that  are  without  hope  seem  to  be  im- 
pressed by  the  truth,  and  begin  to  feel  that  they  are  in  an  evil 
case,  because  convinced  that  they  are  not  reconciled  to  the 
truth,  let  us  persuade  those  church  members  to  gather  around 
them,  and  tell  them  that  there  is  no  need  of  being  reconciled 
to  those  truths,  that  they  never  were,  and  that  it  is  wrong  for 
any  to  be.  This  will  have  an  excellent  effect.  It  will  relieve 
their  distress,  confirm  them  in  their  hatred  to  the  truth,  and 
fill  their  minds  with  prejudice  against  those  who  preach  it,  so 
as  to  shield  them  against  any  further  attempts  to  awaken  them. 
And  lest  this  should  not  be  sufficient  to  prevent  a  revival,  let 
every  effort  be  made  to  divert  the  attention  of  the  people  from 
truth  and  duty.  Let  something  new  be  got  up,  as  often  as 
possible.  Let  some  strange  event  be  brought  to  pass,  which 
shall  engross  the  public  attention,  and  be  matter  of  conversa- 
tion. Let  reports  of  something  wonderful  be  introduced  from 
other  places,  to  be  talked  of.  Let  persons  come  in  from 
abroad,  whose  ways  are  new  and  strange ;  and  let  the  public 
expectation  be  excited  of  others  that  are  to  come,  nobody 
knows  when ;  and  let  it  be  kept  on  the  stretch  continually. 
By  these,  and  by  all  other  means  that  can  be  contrived,  let  the 
public  mind  be  wrought  up  into  a  fever,  and  the  public  atten- 
tion be  directed  every  day  to  something  new ;  and  I  greatly 


178 


THE  PILGRIM'S  PROGRESS 


mistake,  if  we  cannot  thus  stop  the  most  promising  beginnings, 
and  prevent  the  truth  from  producing  any  revival,  and  so  bring 
it  more  and  more  into  discredit.  And  I  think  we  may  depend 
upon  the  cordial  assistance  of  those  who  have  once  committed 
themselves,  by  affirming  that  such  preaching  cannot  produce  a 
revival;  because  the  maintenance  of  their  credit  requires  that 
they  should  do  all  they  can  to  prevent  it,  and  prove  their  dec- 
laration true. 

Sp.  of  Per.  In  this  work  I  shall  gladly  assist,  by  stirring 
up  as  much  opposition  to  the  truth  as  possible,  till  every  one 
who  dares  to  preach  it  shall  be  driven  from  his  post ,  which 
time  I  hope  is  not  far  distant.  And  it  will  be  good  enough 
for  them,  if  they  are  so  foolish  as  not  to  yield  to  the  wishes  of 
our  friends,  and  suppress  those  sentiments  which  no  loyal  sub- 
ject of  ours  can  bear.  And  when  they  are  driven  from  place 
to  place,  as  strangers  and  pilgrims  on  the  earth,  having  no 
certain  residence,  nor  any  to  hear  or  countenance  them,  let 
them  find  pity  where  they  can.  They  shall  have  none  from 
any  of  those  over  whom  I  can  exert  an  influence. 

Sp.  of  Mai.  Then  what  malignant  pleasure  I  shall  take, 
while  the  finger  of  scorn  is  pointed  at  them,  and  they  are 
reckoned  as  the  offscouring  of  all  things.  What  fools  they 
are,  thus  to  sacrifice  their  interest,  and  comfort,  and  reputa- 
tion among  men,  with  their  eyes  open. 

BeeL  You  are  wandering  a  little  from  the  point.  The  sub- 
ject of  consideration  is,  what  can  be  done  so  to  manage  re- 
vivals as  to  prevent  their  doing  an  injury  to  our  cause,  and  to 
turn  them  to  our  advantage  ;  and  particularly,  what  can  be 
done  to  manage  the  friends  of  Immanuel.  Our  chief  strength 
must  be  tried  upon  these,  by  craft  and  subtlety,  to  mislead 
them.  One  of  these,  who  is  particularly  active  and  zealous, 
may  do  more  to  accomplish  our  object,  when  we  can  direct 
him,  than  a  hundred  great,  and  strong,  and  open  opposers ;  as 
was  acknowledged  in  the  last  century,  by  Edwards,  one  of  our 
most  determined  enemies.  But  we  so  far  succeeded  then,  that 
he  confessed,  in  the  time  of  it,  that  the  work  was  greatly  hin- 
dered, by  our  successful  arts,  and  would  have  made  three  times 
as  much  progress,  if  it  had  not  been  for  them.  And  after  the 
work  had  passed  by,  a  few  years,  and  the  effect  of  our  efforts 
was  better  seen,  he  was  constrained  to  give  up  a  great  part  of 
what  there  was,  as  a  work  of  that  sort  which  we  like.  Will  it 
do,  to  put  in  practice  now  the  same  arts  which  we  practised 
then  ?  Or  have  Edwards  and  Brainerd  and  Bellamy  so  com- 
pletely exposed  them  that  they  cannot  be  successfully  re- 
peated ? 

Sp.  of  Self-  Confidence.  It  is  my  opinion  that  they  can  be  re- 


IN    THE    NINETEENTH    CENTURY.  179 

peated  now,  with  as  great  success  as  they  were  practised  then. 
This  is  not  an  age  of  reading  and  thinking,  like  that,  but  an  age 
of  feeling  and  acting,  and  of  feeling  and  acting,  too,  without 
much  inquiry  why  or  wherefore.  After  all  those  men  said  and 
wrote,  to  expose  us,  we  succeeded  then  to  blind  the  eyes  of 
the  multitude,  and  even  of  many  true  friends  of  Immanuel,  as 
Edwards  piteously  complained.  The  glistering  appearance  of 
false  religion  dazzled  their  eyes,  and  they  were  led  to  regard, 
as  the  brightest  experiences,  those  which  left  men  firm  in  their 
allegiance  to  us.  When  they  perceived  the  great  affection, 
earnest  talk,  strong  voice,  assured  looks,  vast  confidence,  and 
bold  assertions,  of  those  whom  I  had  myself  trained  to  the 
work,  they  were  overborne,  and  lost  their  judgment,  and  gave 
their  confidence  to  those  men,  saying,  "  Surely  these  men  are 
in  the  right ;  the  Spirit  of  the  King  is  with  them,  of  a  truth." 
By  these  means  some  of  the  friends  of  Immanuel  were  led  to 
think  they  were  mere  "  babes,  in  comparison  with  these  nam- 
ing Christians,"  and  some  to  conclude  that  they  had  no  grace 
at  all.  Others  were  led  to  follow  these  men,  and  to  imitate 
them,  and  to  try  to  cultivate  the  same  kind  of  religion  in  them- 
selves, to  the  great  injury  of  their  souls.  And  "some  of  the 
most  dangerous  enemies  to  Immanuel,  were  called  bright  Chris- 
tians, and  encouraged  and  honored  as  such,"  by  which  means 
they  were  puffed  up  with  pride,  and  confirmed  in  the  delusions 
into  which  we  had  drawn  them.  And  Brainerd  also  confessed, 
that  little  was  said  in  his  day,  by  most  of  the  King's  ambas- 
sadors, to  guard  against  the  danger  of  a  false  experience. 
Now,  if  there  was  so  little  disposition  then  to  guard  against 
our  devices  of  this  kind,  as  these  men  confessed,  and  if  we 
were  so  successful,  as  they  acknowledged,  what  reason  have 
we  to  fear  the  want  of  success  now  ?  How  many  are  there, 
at  this  day,  who  read  the  works  of  these  men,  or  pay  any  re- 
gard to  their  warnings  ?  Not  enough,  I  am  confident,  to  be 
any  serious  objection  to  our  practising  the  same  arts,  with 
still  greater  success  than  we  did  then. 

Sp.  of  Del.  I  am  of  the  same  opinion.  And  I  think  we 
shall  find  no  difficulty  in  destroying  the  credit  of  those  who 
try  to  discriminate,  and  endeavor  to  lead  people  to  distinguish 
true  experience  from  false.  The  prevailing  turn  of  the  present 
a<rc  is  highly  favorable  to  our  success  in  this.  And  if  men 
could  not  be  made  to  discriminate  then,  if  most  of  the  King's 
ambassadors  in  that  day  said  little  on  the  subject,  how  much 
more  is  it  the  case  now.  How  easily  now  shall  we  be  able 
to  persuade  them  to  say  little  or  nothing  on  the  subject ;  and 
how  unpopular  shall  we  make  it,  if  they  do.  Nothing  must 
be  said  of  the  danger  of  embracing  a  false  hope.  Every  hope 


180  THE  PILGRIM'S  PROGRESS 

must  be  considered  and  treated  as  good.  Every  one  who  can 
be  induced  to  entertain  a  hope,  must  be  spoken  of  and  treated 
as  a  converted  man.  And  every  thing  that  pertains  to  the  ex- 
perience of  a  converted  man  must  be  considered  as  alike  gen- 
uine. We  succeeded  then,  as  Edwards  confessed,  to  intermix 
much  of  that  which  is  corrupt  with  that  which  is  genuine,  in 
the  real  friends  of  Immanuel.  We  introduced  great  excite- 
ment of  the  natural  affections  and  passions,  great  heats  of  the 
imagination,  and  a  high  degree  of  self- righteousness  and  spirit- 
ual pride.  And  we  were  able,  in  many  instances,  to  make 
those  productions  of  ours  admired  and  trusted  in,  both  by  the 
subjects  of  them  and  by  others,  as  that  which  was  most  ex- 
cellent ;  so  that,  what  there  was  of  the  genuine  in  their  ex- 
periences, was  overlooked  and  despised.  And,  instead  of  being 
sensible  that  they  were  degenerating  in  their  experiences,  they 
thought  they  were  growing  rapidly,  and  were  more  and  more 
filled  with  the  Spirit  of  the  King.  And  when  we  had  thus 
prevailed  to  obtain  the  dominion  over  them,  we  led  them  about, 
at  our  pleasure,  and  made  them  the  instruments  of  promoting 
such  a  work  as  we  liked.  Let  us  do  this  again :  And  if  any 
suggestions  of  danger  should  be  made  to  such  persons,  and 
they  should  be  told  to  be  on  their  guard,  let  us  whisper  to 
them,  that  those  who  are  so  highly  favored  as  they,  who  are 
so  full  of  the  Spirit,  and  who  live  so  near  to  the  King,  cannot 
be  hi  any  danger.  And  we  know  that  the  man  who  thinks 
himself  most  out  of  our  reach  is  then  most  within  our  reach. 

Sp.  of  S.  Con.  Yes ;  and  in  the  same  way,  too,  let  us  close 
the  minds  of  those  who  are  principally  active  in  promoting  re- 
vivals, against  any  instruction  of  admonition  from  others.  Let 
some  of  us  be  employed  to  push  them  into  as  many  wrong  things 
as  possible ;  while  others  persuade  them  not  to  listen  to  any 
admonition  or  advice,  even  from  those  of  greater  age  and  ex- 
perience. Let  us  persuade  them  that  they  are  so  full  of  the 
Spirit,  and  that  the  King  is  so  much  with  them,  that  there  can 
be  no  doubt  that  they  are  right  in  the  practice  of  every  thing 
to  which  they  feel  themselves  inclined.  This  device  succeeded 
then,  and  I  see  no  reason  to  fear  its  failure  now.  If  we  can 
make  men  think  they  are  full  of  light  already,  and  have  no  need 
of  instruction,  they  will  despise  the  offer  of  it,  and  feel  them- 
selves insulted  by  its  being  made.  And  we  must  bring  it  about, 
if  we  can,  that  these  men  should  be  wrongfully  charged  with 
spiritual  pride,  in  some  instances  in  which  they  are  not  guilty. 
When  this  is  done,  we  can  take  advantage  of  it  to  persuade 
them  that  every  suggestion  of  the  kind  respecting  them  is 
equally  without  foundation,  and  proceeds  from  an  ill  spirit  in 
those  who  make  it,  and  thus  blind  their  eyes,  and  prepare  them 


IN    THE    NINETEENTH    CENTURY.  181 

for  us  to  introduce  a  great  deal  of  this  nature  unobserved,  and 
to  push  them  to  greater  lengths  in  that  for  which  they  are 
found  fault  with. 

AS'/;,  of  False- Zeal.  That  is  an  important  suggestion.  For 
when  things  have  been  brought  to  pass,  that  the  least  objection 
to  any  thing  that  was  done,  was  considered  as  a  mark  of  wrong 
i'"riing  in  those  who  made  it,  and  an  evidence,  of  coldness  and 
deadness  in  them,  I  have  been  able  to  work  to  great  advantage. 
And  if  any  have  been  injuriously  blamed,  so  much  the  better. 
Then  I  have  had  opportunity  to  blow  up  their  zeal  into  a  flame, 
to  make  them  very  quick-sighted  to  discern  the  deficiencies 
of  others,  and  forward  to  reprove  them,  and  that  too  in  the 
most  sharp  and  severe  manner.  And  in  some  instances,  I  have 
so  far  prevailed  as  to  render  it  "  the  manner  of  some  to  speak  of 
almost  every  thing  they  saw  amiss  in  others,  in  the  most  harsh, 
severe,  and  terrible  language.  It  has  been  frequent  of  them  to 
say  of  others'  opinions,  or  conduct,  or  advice,  or  of  their  cold- 
ness, their  silence,  their  caution,  their  moderation,  and  their 
prudence,  and  many  other  things  that  appear  in  them,  that  they 
are  from  the  devil,  or  from  hell ;  that  such  a  thing  is  devilish, 
or  hellish,  or  cursed,  and  that  such  persons  are  serving  the 
devil,  or  the  devil  is  in  them,  that  they  are  soul-murderers,  and 
the  like ;  so  that  the  words  devil  and  hell  were  almost  contin- 
ually in  their  mouths."  And  such  kind  of  language  they  were 
in  the  habit  of  using,  not  only  towards  wicked  men,  but  tow- 
ards such  as  they  allowed  to  be  the  true  friends  of  Immanuel, 
and  towards  the  aged  and  respected  ambassadors  of  the  King, 
and  others  that  were  very  much  their  superiors.  "  And  they 
looked  upon  it  as  a  virtue,  and  a  high  attainment,  thus  to 
behave  themselves."  And  when  pressed  with  the  injunctions 
of  the  King's  book,  to  honor  superiors,  and  treat  the  aged  with 
respect,  they  thought  it  a  virtue  to  disregard  them,  and  that  it 
would  have  been  very  mean  for  such  as  they  to  make  any  dis- 
tinction of  persons,  and  to  speak  any  more  respectfully  to  the 
aged,  or  to  any  superiors,  than  to  others.  This  device  I  pro- 
pose to  put  in  practice  again ;  and  by  means  of  it,  to  overthrow 
all  appearance  of  meekness  and  gentleness  in  the  professed  dis- 
ci pics  of  the  meek  and  lowly  Immanuel,  and  to  fill  their  mouths 
with  such  language,  as  when  heard  among  the  lowest  classes  of 
society,  is  regarded  as  vulgar  and  profane.  And  I  shall  try  to 
make  it  regarded  as  a  mark  of  high  sanctity,  and  zeal,  and  bold- 
ness, in  the  cause  of  Immanuel.  And  if  any  object  to  it,  they 
shall  be  stigmatized,  as  cold,  and  dead,  and  hypocritical  profes- 
sore,  who  cannot  bear  to  have  the  truth  spoken  of  them;  and 
they  shall  be  made  the  subject  of  the  most  bitter  invectives 
and  the  most  censorious  remarks,  as  examples  of  opposition, 
16 


182 

hypocrisy,  delusion,  pharisaism,  and  the  like.  The  more  of 
such  a  bitter,  censorious,  contemptuous,  and  persecuting  zeal, 
we  can  stir  up,  and  the  more  we  can  direct  it  against  the  real 
friends  of  Immanucl,  and  get  it  expressed  in  such  kind  of  lan- 
guage as  I  have  mentioned,  the  more  effect  it  will  have,  in 
hardening  the  impenitent,  and  deadening  the  effect  of  the  warn- 
ings which  are  addressed  to  them.  And  if  we  can  render  it 
common  among  the  zealous  promoters  of  revivals,  it  will,  in 
time,  help  greatly  to  brins  revivals  into  disrepute  and  contempt. 

Sp.  of  Er.  And  this  will  forward  the  execution  of  my  plans 
for  the  suppression  of  the  truth.  For  those  who  are  disposed 
to  vindicate  the  truth,  are  usually  those  who  discriminate  in 
matters  of  experience,  and  in  matters  of  conduct,  and  neither 
approve  nor  condemn  in  the  gross.  And  if  they  see  much  to 
approve  and  commend  in  the  conduct  of  others,  yet,  if  they  see 
such  things  as  these  in  them  too,  they  will  be  likely  when  asked 
their  opinion,  to  point  out  the  things  they  think  objectionable, 
as  well  as  those  they  think  praiseworthy.  When  they  make 
any  such  objections,  let  the  same  kind  of  language  be  applied 
to  them,  and  let  it  be  made  to  appear  a  virtue  to  say  bitter 
things  of  them,  and  to  call  them  by  opprobrious  names.  This 
will  help  to  create  prejudices  against  them,  and  diminish  their 
influence  and  their  power  of  supporting  the  truth.  And 
perhaps  we  can,  in  the  minds  of  many,  form  a  close  association 
between  the  support  of  the  truth,  and  opposition  to  the  work. 
If  we  can,  this  will  give  us  great  advantage  to  accomplish  our 
plans  for  the  general  suppression  of  the  truth. 

Sp.  of  F.  Ze.  This  is  an  important  suggestion.  And  the  only 
thing  necessary  to  its  success  is,  that  we  do,  as  we  did  in  the 
last  century,  get  people  to  judge  others  as  unconverted,  be- 
cause they  do  not  feel  as  they  do.  If  an  ambassador  of  the 
King  dwells  much  on  the  difference  between  true  and  false  ex- 
perience, urges  the  importance  of  self-examination,  and  con- 
demns, as  false  religion,  those  excitements  of  the  natural  passions 
and  selfish  affections  which  we  have  raised  to  the  highest  pitch, 
it  will  not  be  difficult  for  us  to  induce  all  those  whom  we  have 
led  to  think  highly  of  themselves  for  these  things,  to  condemn 
such  a  man  as  one  who  knows  nothing  of  experimental  religion, 
and  to  consider  as  the  most  conclusive  proof  of  it,  that  his'per- 
formances  do  not  animate  them  and  increase  those  feelings 
in  which  they  trust,  but  rather  serve  to  deaden  and  destroy 
them.  And  when  we  have  once  induced  them  to  embrace  this 
opinion,  it  will  be  easy  for  us  to  make  them  believe  that  every 
thing  about  him  and  his  performances  furnishes  more  and  more 
evidence  of  its  correctness.  And  when  we  have  thus  prepared 
them  for  it,  there  will  be  no  great  difficulty  in  making  them, 


IN    THE    NINETEENTH    CENTURY.  183 

think  it  is  their  duty  to  do  what  they  can  to  destroy  the  char- 
acter and  influence  of  such  ambassadors  of  the  King,  and  to 
drive  them  away.  And  if  some  professed  ambassadors  of  the 
King  can  be  induced  to  think  and  act  so,  it  will  be  all  the  bet- 
ter. They  can  help  to  encourage  any  uneasiness  which  may 
exist  among  the  hearers  of  those  who  are  thus  condemned. 
This  will  have  an  excellent  effect,  in  many  ways.  For  if  it 
should  fail  of  driving  such  ambassadors  from  their  places,  yet 
nothing  tends  to  hinder  revivals,  and  destroy  the  most  hopeful 
beginnings,  like  stirring  up  divisions  and  contentions,  and  set- 
ting the  ambassadors  of  the  King  one  against  another.  This 
measure,  therefore,  must  be  pushed  as  far  as  possible.  And 
if  any  seem  disposed  to  hold  back,  for  fear  of  being  guilty  of 
rejecting  an  ambassador  of  Immanuel,  and  thus  of  virtually  re- 
jecting him,  as  he  has  taught,  they  must  be  spurred  on.  Mod- 
eration must  be  cried  out  against,  as  a  bloody,  hell-peopling 
charity  ;  and  the  performances  of  these  men  must  be  the  more 
condemned,  as  "  poor,  dead,  dry  things,"  and  they  must  be 
represented  as  no  better  than  "  soul -murderers." 

Sp.  of  Del.  There  is  an  excellent  way  of  leading  men  away 
into  those  things,  which  we  practised  then  with  much  success. 
It  is  that  of  persuading  some  of  the  more  bold  to  "  censure 
others,  and  cast  reflections  upon  them,  in  open  prayer.  This 
has  a  fair  show  of  love ;"  and  is  a  capital  way  of  blinding  the 
eyes  of  those  present.  For  who  can  object  against  praying 
for  others,  and  especially  for  ambassadors  of  the  King  ?  And 
under  the  pretence  of  praying  for  them,  how  easy  it  will  be, 
for  those  who  are  disposed  to  do  it,  to  take  this  opportunity 
of  expressing  all  the  bad  things  that  have  been  thought  about 
them  ?  And  it  is  the  "  boldest  way  of  reproaching  them  that 
can  be  imagined  ;  because  it  implies  an  appeal  to  the  Searcher 
of  hearts  for  the  truth  of  those  censures  "  and  reproaches  which 
are  thus  cast  out. 

Sp.  of  F.  Ze.  Yes  ;  and  perhaps  it  may  be  carried  further, 
too,  as  it  was  in  those  days.  Perhaps  we  can  induce  some  to 
go  so  far  as  to  mix  imprecations  with  their  prayers,  and  to 
curse  others  in  the  name  of  the  King.  This  will  be  a  great 
triumph  for  us,  if  we  can  bring  it  about.  And  I  see  not  why 
we  cannot  now,  as  well  as  then.  Let  us  induce  them  to  pray 
that  others  may  be  converted  or  removed  out  of  the  way,  con- 
verted or  taken  away  and  sent  to  hell  now  quickly,  before 
their  guilt  is  greater.  And  if  we  can  induce  them  to  pray  in 
this  manner,  for  those  they  think  unconverted,  perhaps  we  can 
also  induce  them  to  pray  thus  for  those  they  think  "  cold, 
dead,  stupid  saints,  under  the  idea  that  they  are  hindering  the 
work,  and  are  doing  more  hurt,  and  leading  more  souls  to 


184 

hell,"  than  the  unconverted  are.  And  if  we  can  once  make 
them  believe  it  is  right  to  pray  for  such  things,  perhaps  it  -will 
not  be  difficult  to  make  them  believe,  "  that  that  which  they 
may  pray  for,  they  may  seek,  and  use  means  to  accomplish." 
And  if  any  more  considerate  ones  should  talk  with  them,  and 
try  to  convince  them  of  the  wrong  of  praying  thus,  we  must 
make  them  believe,  as  we  did  then,  that  their  prayers  are  in- 
spired, and  that  it  is  not  they  that  speak,  but  the  Spirit  of 
their  Father  that  speaketh  in  them,  and  does,  as  it  were,  force 
them  to  express  themselves  in  this  manner.  And  thus,  per- 
haps, we  may  not  only  render  them  deaf  to  all  remonstrances, 
but  make  others  believe  that  such  holy  men  cannot  be  in  the 
wrong,  and  ought  to  be  imitated. 

Sp.  of  Mai.  What  a  delightful  scene  it  will  be  to  us,  when 
prayer-meetings  can  be  made  to  assume  such  a  form ! 

Ard.  How  desirable  it  seems,  that  men  should  be  well  aware 
of  the  arts  and  plots  which  the  spirits  of  darkness  are  carrying 
on  against  them.  Surely,  they  will  not  be  so  imposed  upon, 
after  all  the  warnings  they  have  had  from  Edwards,  and 
others. 

Th.  He  did  not  appear  to  expect  his  warnings  would  have 
much  influence.  He  says,  "  The  devil,  by  his  cunning  artifices, 
easily  dazzles  the  sight  of  men,  and  puts  them  beyond  a  ca- 
pacity of  a  proper  exercise  of  consideration,  or  hearkening  to 
the  dictates  of  calm  thought  and  cool  understanding.  If,  in 
a  sedate  hour,  they  are  by  reasoning  brought  to  allow  such 
and  such  distinctions,  yet  the  next  time  they  come  in  the  way 
of  the  great  show  of  false  religion,  the  dazzling  appearance 
swallows  them  up,  and  they  are  carried  away." 


CHAPTER   XXV. 

Ardent.  Have  you  told  the  whole  of  your  dream  ? 
Thoughtful.  No  ;  the  consultation  proceeded,  as  follows  : 
Sp.  of  Del.  The  preceding  observations  remind  me  of  one 
thing  which  must  not  be  forgotten,  and  from  which  we  derived 
much  advantage  in  the  last  century.    We  must  lead  those  who 
are  forward  in  the  work  to  court  opposition  and  persecution, 
and  take  pains  to  provoke  it.     And  then,  when  they  have 
raised  it  against  themselves,  to  plead  it  as  an  evidence  that 
they  are  right,  because  it  is  written  that  the  followers  of  the 
Prince  shall  suffer  persecution. 


IN    THE    NINETEENTH    CENTURY.  185 

Sp.  of  Per.  Yes  ;  and  then  I  can  urge  them  on  to  perse- 
cute others,  in  their  own  vindication.  At  least,  I  can  hope  to 
lead  them  to  be  loud  in  the  cry  of  persecution,  persecution,  and 
to  be  vehement  and  noisy  in  their  complaints,  and  to  vindicate 
themselves  in  a  way  of  bitterness,  and  high  censuring  of  oth- 
ers ;  and  then  to  justify  themselves  in  it,  by  pleading  that  "it 
is  not  their  own  cause  in  which  they  are  thus  vehement,  but 
the  cause  of  their  Master,"  as  was  the  case  of  Peter,  when  he 
drew  the  sword  and  began  to  smite  with  it,  without  waiting 
for  orders  so  to  do. 

Sp.  of  S.  Con.  And  when  they  have  thus  provoked  oppo- 
sition against  themselves,  I  can  whisper  to  them  that  it  is  be- 
cause they  are  so  much  better  than  others,  so  much  more 
faithful  in  the  discharge  of  duty,  that  they  are  thus  persecuted. 
And  I  can  take  occasion  from  it  to  make  them  more  bold  and 
assuming,  and  to  put  on  a  dictatorial  air,  both  towards  God 
and  man.  Under  the  notion  of  a  holy  boldness  and  familiarity, 
all  reverence  and  dread  of  the  Divine  Majesty  must  be  laid 
aside.  And  under  the  impression  of  their  own  superiority, 
they  must  be  led  to  expect  that  all  others  should  submit  to 
their  dictation,  and  yield  them  the  deference  of  preceptors,  and 
to  be  much  offended  if  others  do  not  freely  acknowledge  it,  and 
pay  them  all  the  respect  which  they  think  is  their  due.  Much 
may  be  done  in  this  way.  It  is  the  natural  temper  of  mankind 
to  desire  to  be  as  gods  ;  and  it  is  not  difficult  to  persuade  them 
that  they  are,  especially  if  they  have  been  the  instruments  of 
accomplishmg"some  great  things.  You  all  know,  that  in  this 
way  we  gained  an  advantage  over  Moses,  and  got  him  ex- 
cluded from  the  promised  land.  How  unlike  the  meekness  he 
commonly  manifested,  was  his  language  at  that  time,  "  Hear 
now,  ye  rebels,  must  we  fetch  you  water  out  of  this  rock  ?" 
There  will  be  no  difficulty  in  persuading  the  multitude  to  help 
us  in  this.  The  inhabitants  of  Lystra  manifested  the  natural 
disposition  of  mankind,  when  they  acknowledged  Paul  and 
Barnabas  as  gods,  and  went  about  to  offer  sacrifices  to  them, 
because  a  lame  man  had  been  healed. 

Sp.  of  Fa.  And  it  will  help  greatly  to  accomplish  this  ob- 
ject, if  we  can  make  men  believe  now,  as  we  did  in  the  last 
century,  that  "  it  is  the  manner  of  the  King,  now  in  these  days, 
to  guide  his  saints,  at  least  some  of  the  more  eminent,  by  in- 
spiration, or  immediate  revelation,  and  to  make  known  to  them 
what  shall  come  to  pass  hereafter,  or  what  it  is  his  will  that 
they  should  do,  by  impressions  that  he  by  his  Spirit  makes  on 
their  minds."  This  will  open  a  wide  door  for  us.  For,  we 
cannot  only  puff  up  with  pride  and  self-confidence  those  who 
imagine  themselves  thus  distinguished,  and  lead  those  who 
16* 


186  THE    PILGRIMTS    PROGRESS 

think  so  of  them  to  regard  them  as  oracles,  but  we  shall  thus 
have  an  opportunity  to  set  ourselves  up  as  oracles,  and  to  have 
our  suggestions  regarded  a>s  the  infallible  rule  and  guide  of  the 
King's  subjects;  and  then  we  may  direct  them  at  our  pleasure. 

Sp.  of  Er.  And  thus  we  can  bring  the  King's  book  into 
contempt,  and  render  its  doctrines  and  precepts  despised,  as 
our  past  experience  abundantly  shows.  And  "  this  error  will 
defend  and  support  all  errors,"  both  of  sentiment  and  practice. 
For,  how  shall  a  man,  who  is  not  thus  inspired,  presume  to  in- 
struct or  correct  one  who  is  "  guided  by  the  immediate  coun- 
sels and  commands  of  the  great  King  himself!"  And  the  no- 
tion must  be  made  to  prevail,  that  this  is  a  distinction  which 
belongs  to  some  of  the  most  eminent  saints,  and  is  a  mark  of 
the  peculiar  favor  with  which  the  King  regards  them,  that  the 
ordinary  sanctifying  influences  of  his  Spirit  may  be  despised, 
and  Paul's  preference  of  them  above  miraculous  gifts  may  be 
made  to  injure  his  credit  as  an  apostle;  and  that  men  may 
be  led  to  admire  others,  and  almost  worship  them,  for  the 
imagined  possession  of  that  which  Balaam  and  others  of  our 
friends  have  really  had  in  former  times. 

Sp.  of  Fa.  It  is  probable  that  some  will  be  slow  to  believe 
that  any  are  inspired  now,  because  the  King's  book  is  com- 
pleted, and  declared  to  be  a  sufficient  and  perfect  rule,  and 
men  are  forbidden  to  make  any  additions  to  it.  But  AVC  must 
meet  their  objections  with  such  declarations  of  that  book  as 
speak  of  men's  being  led  by  the  Spirit.  It  is  not  likely  that 
many  will  examine  closely  enough  to  see  that  such  declarations 
have  reference  to  the  sanctifying  influences  of  the  Spirit,  and 
not  to  inspiration.  We  must  induce  them  to  take  it  for  granted, 
that  they  refer  to  such  a  leading  as  we  wish  them  to  believe. 
And  then,  when  we  have  made  this  belief  to  prevail,  and  pre- 
pared men  to  expect  new  revelations,  suggestions,  or  impulses, 
we  can  make  such  suggestions  or  impulses  as  we  please,  and 
lead  them  about  at  our  will.  And  not  only  so,  but  when  it  is 
believed  that  they  are  led  by  the  Spirit,  we  can  easily  make 
men  believe  that  those  who  object  to  any  thing  they  say  or 
do,  are  opposing  the  Spirit,  and  ought  to  be  shunned  and 
denounced  as  monsters  of  impiety. 

Sp.  of  Del.  We  have  been  greatly  assisted,  heretofore,  in 
making  men  believe  in  impulses,  by  inculcating  wrong  views 
of  the  prayer  of  faith.  For,  though  it  is  true,  that  when  any 
have  prayed  with  a  right  temper,  and  have  had  much  of  the 
true  spirit  of  prayer,  they  have  reason  to  think  their  prayer  is 
heard>  and  accepted,  and  will  be  answered  in  what  they  ask  for, 
or  in  something  else  which  the  King  sees  to  be  more  for  his 
honor  and  glory,  we  made  them  believe  they  should  certainly 


IN    THE    NINETEENTH    CENTURY.  187 

have  the  very  thing  they  asked  for.  And  then  we  took  occasion 
to  mislead  and  deceive  them,  by  making*  strong  impressions 
upon  their  imagination,  and  exciting  a  strong  persuasion  that 
the  thing  they  asked  for  should  be  granted,  and  leading  them 
to  the  exercise  of  a  self-righteous  confidence  in  their  prayers, 
and  a  high  conceit  of  themselves  as  eminent  saints  and  special 
favorites  of  the  King,  and  also  a  high  conceit  of  the  prayers 
they  had  made,  because  they  were  much  enlarged  and  affected 
in  them ;  and  thus  made  them  positive  that  the  thing  would 
come  to  pass.  And  when  they  had  once  conceived  such  a  no- 
tion, it  was  easy  to  make  them  grow  stronger  and  stronger  in  it, 
and  to  make  them  think  it  was  from  an  immediate  divine  hand 
upon  their  minds  to  strengthen  their  confidence  ;  when  in  reality 
it  Avas  only  by  their  dwelling  in  their  minds  upon  their  own  ex- 
cellence and  high  experiences,  and  great  assistances,  whereby 
they  looked  brighter  and  brighter  in  their  own  eyes.  And  be- 
cause the  things  they  have  prayed  for  have  come  to  pass,  we 
have  made  them  believe  it  was  connected  with  such  particular 
impulses  and  impressions,  and  have  thus  "led  some  of  the  true 
friends  of  Immanuel  to  believe  they  were  favored  with  the  same 
kind  of  influences  that  the  apostles  and  prophets  had  of  old." 
Indeed  I  have  so  much  confidence  in  the  influence  of  this  no- 
tion of  the  prayer  of  faith,  that  I  believe,  if  we  can  only  get  it 
extensively  embraced,  it  can  be  made  the  grand  instrument  in 
our  hands  of  making  revivals  just  what  we  desire  to  have  them. 
Sp.  of  Er.  In  these  various  ways,  I  think  \ve  can  prevail  now, 
as  we  did  before,  to  deceive  and  mislead  many  of  the  real  friends 
of  Immanuel.  And  as  we  then  led  far  out  of  the  way  some 
of  the  most  distinguished  leaders  in  the  work,  as  Whitefield 
and  Brainerd  both  acknowledged  we  did  them,  in  some  in- 
stances, I  see  not  why  we  may  not  do  the  same  now.  And  if 
we  can,  we  must  then  take  advantage  of  their  popularity,  to  in- 
culcate an  error  which  can  be  made  of  great  service  to  us. 
It  is  the  notion  that  if  the  King  gives  great  success  to  any  men, 
or  any  measures,  that  is  a  proof  that  he  approves  of  them,  and 
that  they  are  certainly  right.  We  made  use  of  this  argument 
in  those  days,  and  with  great  success.  For  when  any  found 
fault  with  such  persons,  or  with  any  thing  they  did,  we  w^ere 
ready  to  raise  the  cry,  that  the  "  King  had  smiled  upon  them,  and 
blessed  them,  and  given  them  great  success,  and  that  however 
men  undertook  to  charge  them  as  guilty  of  many  wrong  things, 
yet  it  was  evident  that  the  King  was  with  them,  and  then  who 
could  stand  against  them  ?"  With  such  a  plea  we  "  stopped  the 
ears  of  those  who  were  blamed  for  their  misconduct,"  and  pre- 
pared the  multitude  blindly  to  follow  wherever  they  should 
lead  the  way.  Let  us  again  inculcate  the  same  principle.  It 


188  THE  PILGRIM'S  PROGRESS 

will  be  the  best  shield  against  any  attempts  which  may  be  made 
to  correct  the  errors  into  which  we  wish  to  lead  men,  and  con- 
tribute essentially  to  the  accomplishment  of  our  schemes.  It 
will  also  justify  "  the  deceitful,  lying  contrivance  of  Jacob,  by 
which  he  succeeded  in  obtaining  the  blessing,  and  the  Covet- 
ousness  and  thievery  in  which  Judas  lived  while  he  was  work- 
ing miracles  and  casting  out  devils."  And  if  we  can  connect 
with  it  the  idea,  that  because  they  have  enjoyed  "  much  of  the 
presence  of  the  King,  and  the  special  comforts  of  his  Spirit,  at 
the  time  of  their  doing  the  particular  thing  for  which  they  are 
blamed,"  that  is  a  sure  evidence  that  they  were  in  the  right,  it 
will  be  all  the  better.  For  that  "  will  justify  the  polygamy  of 
David,  and  Solomon's  transgression  of  one  of  the  most  plain 
and  positive  directions  of  the  divine  law."  And  when  success 
is  made  the  criterion  of  right  and  wrong,  it  will  be  easy  for  us  to 
lead  people  to  condemn  and  despise  all  the  ancient  prophets,  and 
even  the  Prince  Immanuel  himself,  for  their  want  of  success. 

Beel.  You  have  now  brought  into  view  the  principal  devices 
which  we  successfully  practised  in  the  last  century,  and  by  which 
we  prevailed,  so  greatly  to  mar  and  hinder  the  revival  of  that 
day,  and  to  turn  it  to  the  advancement  of  our  cause  for  many 
years  after.  I  entirely  approve  of  the  advice  to  try  them  again  ; 
and  I  anticipate  the  same  success,  if  not  greater.  Proceed  to 
the  execution  of  your  several  parts.  Get  as  many  of  our  friends 
as  possible  introduced  into  the  churches  and  into  the  ministry. 
Increase  the  prejudices  which  are  entertained  against  the  truth, 
that  the  ears  of  men  may  be  turned  away  from  it,  and  be 
turned  unto  fables.  Use  all  your  craft  and  subtlety  to  mislead 
the  friends  of  Immanuel.  Persuade  the  ambassadors  of  the 
King  to  neglect  the  understandings  of  men,  and  to  address 
themselves  only  to  their  passions.  If  any  sinners  are  awak- 
ened, hurry  them  from  meeting  to  meeting,  and  ply  them  with 
visits  upon  visits,  that  they  may  have  no  time  for  reflection,  or 
for  reading  the  King's  book.  Let  them  be  agitated  with  a 
sense  of  their  danger,  when  that  can  no  longer  be  concealed, 
but  let  them  be  kept  from  any  discovery  of  the  real  temper  of 
their  hearts.  Keep  them  from  discovering  the  character  of 
the  King,  that  they  may  not  know  to  what  they  must  become 
reconciled.  When  they  ask  what  they  must  do  to  be  saved, 
let  them  be  told  that  they  cannot  change  their  own  hearts, 
but  that  they  must  pray,  and  seek  religion,  as  well  as  they 
can  with  their  present  hearts.  And  let  them  be  encouraged 
with  the  hope  that  by  persevering  in  this  they  shall  be  safe. 
We  know  that,  so  long  as  they  follow  such  directions,  they 
will  continue  in  our  hands.  If  their  distress  continues,  and 
cannot  be  relieved  without  a  hope,  we  can  take  several  ways 


IN    THE    NINETEENTH    CENTURY.  189 

to  lead  them  to  embrace  such  a  one  as  we  wish.  Perhaps  our 
old  methods  may  succeed  with  some.  Perhaps  we  may  lead 
them  to  believe  their  sins  are  forgiven,  by  some  dream,  or 
vision,  or  impression  upon  the  imagination,  or  the  suggestion 
of  a  text  of  scripture  ;  or  we  may  persuade  them  it  is  their 
duty  to  believe  it  without  any  evidence,  and  that  saving  faith 
consists  in  believing  that  their  sins  are  forgiven.  Perhaps  new 
methods  may  succeed  better  with  others.  Let  them  be  told 
to  submit  to  Immanuel,  to  submit  to  be  saved ;  and  let  them 
understand  this  to  mean  only  that  they  must  be  willing  to  part 
with  the  pleasures  of  this  world  for  the  sake  of  securing  their 
future  happiness,  just  as  is  practised  by  our  friends  the  wor- 
shippers of  Juggernaut.  Let  them  be  persuaded  to  promise 
that  they  will  do  this  at  a  particular  time,  and  make  it  a  mat- 
ter of  calculation.  And  when  the  time  arrives,  we  must  stand 
ready  to  persuade  them  that  they  do  submit.  As  soon  as 
they  get  this  idea,  their  distress  will  be  gone,  and  they  will 
feel  happy.  And  this  must  be  called  conversion.  And  then 
all  must  stand  ready  to  rejoice  with  them,  and  flatter  them 
that  they  are  converted  ;  and  the  idea  must  be  encouraged, 
that  for  them  or  others  to  have  any  doubts  of  the  reality  of 
their  conversion,  is  the  dreadful  sin  of  unbelief,  and  proceeds 
from  the  suggestions  of  the  enemy. 

Sp.  of  Del.  Let  me  suggest  one  thing.  When  sinners  are 
awakened  they  must  be  prayed  for.  No  one  can  object  to 
that ;  for  it  is  a  duty  to  pray  for  all  men.  When  any  have 
embraced  a  hope,  let  them  be  mentioned  as  examples  of  the 
efficacy  of  prayer.  This  will  induce  others  to  ask  to  be  prayed 
for  too,  with  the  expectation  that  they  also  shall  be  converted 
in  consequence.  Let  them  know  that  they  are  to  be  thus 
prayed  for,  and  it  will  scarcely  need  any  help  of  ours  to  per- 
suade them  that  the  same  prayers  will  be  heard  for  them,  as 
were  heard  for  others.  As  soon  as  they  know  such  prayers 
have  been  made,  they  will  feel  better,  and  begin  to  think  that 
if  they  are  not  converted  already,  they  surely  shall  be.  As 
soon  as  they  are  thus  relieved,  and  begin  to  find  their  distress 
removed,  they  will  begin  to  think  they  are  converted,  and  to 
rejoice  in  hope.  And  if  we  can  lead  the  friends  of  Immanuel 
into  the  same  erroneous  views  of  the  prayer  of  faith,  that  we 
did  in  the  last  century,  and  take  the  same  advantage  of  it,  it 
will  greatly  contribute  to  this  result.  When  we  can  make 
them  think  they  have  prayed  in  faith  for  the  conversion  of  an 
individual,  they  will  be  likely  to  expect  it,  and  perhaps  to  pre- 
dict it,  and  possibly  to  let  him  know  it,  and  then  the  work  is 
easy.  And  perhaps  we  can  induce  some  to  tell  those  who  be- 
gin to  question  the  genuineness  of  their  hope,  that  they  have 


190 

no  occasion  to  doubt,  because  they  have  prayed  in  faith  for 
them,  and  they  cannot  be  lost.  If  we  can  only  accomplish 
this,  it  will  make  our  delusions  strong. 

Sp.  of  Er.  And  if  this  can  be  done,  we  may  hope  to  mislead 
people  in  respect  to  what  is  evidence  of  a  good  hope,  and  make 
them  despise  such  marks  of  conversion  as  are  laid  down  in  the 
King's  book.     We  did  this  in  the  last  century,  and  with  o-rcat 
effect.     We  led  them  to  make  much  of  their  happy  feelings, 
and  of  such  inward  suggestions  of  their  good  estate  as  we 
could  make,  and  to  call  them  the  immediate  witness  of  the 
Spirit.     And  we  led  them  to  think  much  of  external  acts  of 
worship,  which  hypocrites  may  abound  in,  as  well  as  real  saints, 
such  as  praying,  hearing,  singing,  and  attending  religious  meet- 
ings, with  much  earnest  talk,  and  "  honoring  the  King  with 
gestures,  such  as  bowing,  or  kneeling,"  and  prostrating  them- 
selves before  him,  and  the  like ;  while  we  made  many  think 
lightly  of  moral  duties,  such  as  acts  of  self-denial,  righteous- 
ness, truth,  meekness,  forbearance,  forgiveness,  and  love  towards 
their  neighbor.     If  we  can  again  lead  people  to  do  the  same, 
and  to  consider  the  former  as  the  best  evidence  of  a  good  hope, 
while  the  latter  are  made  light  of,  it  will  be  easy  for  us  to  con- 
firm the  hopes   of   hypocrites,  and  induce  the  multitude  to 
regard  them  as  the  most  eminent  saints.     For  we  know  that 
"  hypocrites  and  self-righteous  persons  much  more  commonly 
abound  in  the  former  kind  of  practices  than  the  latter ;"  for 
they  are  the  cheapest  part  of  religion,  and  the  least  contrary 
to  the  lusts  of  men.     "  Let  wicked  men  enjoy  their  covetous- 
ness,  and  their  pride,  their  malice,  envy,   and  revenge,  and 
their  sensuality  and  voluptuousness,  in  their  behavior  among 
men,  and  they  will  be  willing  to  compound  the  matter  with 
the  King,  and  submit  to  any  forms  of  worship,  however  bur- 
densome, as  appears  from  the  example  of  the  Pharisees,  Pa- 
pists, Mahometans,  and  Pagans."     Let  us  then  lead  men  to 
disregard  and  despise  those  evidences  of  a  good  hope,  which 
Immanuel  will  mention  in  the  great  day,  and  which  are  laid 
down  in  the  King's  book,  and  make  those  to  be  chiefly  relied 
upon  which  our  friends  can  practise  as  well  as  any.     This  will 
discourage  the  study  of  the  King's  book,  and  make  men  neglect 
to  examine  themselves  by  it.     It  will  bring  into  contempt  and 
disgrace  such  old-fashioned  evidences  of  a  good  hope,  as  the 
love  of  the  truth,  a  teachable  disposition,  humility,  meekness, 
gentleness,  in  honor  preferring  one  another,  a  disposition  to 
seek  the  purity  and  peace  of  the  Church,  a  strict  regard  for 
the  Sabbath,  the  maintenance  of  veracity,  and  the  discharge  of 
other  moral  duties  among  men.     And  it  will  encourage,  and 
flatter,  and  exalt,  those  who  are  forward,  and  bold,  and  noisy, 


IN    THE    NINETEENTH    CENTURY.  191 

and  assuming,  and  self-confident,  though  they  are  destitute  of 
any  real  mark  of  a  saving  change.  And  thus  it  will  lead  men 
to  believe,  what  we  wish,  that  every  one  that  saith,  Lord, 
Lord,  with  sufficient  earnestness,  shall  certainly  enter  into  the 
kingdom  of  Heaven ;  and  it  will  secure,  now,  as  it  did  in  the 
last  century,  among  those  who  shall  be  esteemed  the  best 
friends  of  Immanuel,  a  multitude  of  loyal  subjects  to  our  king- 
dom. 

Sp.  of  Del.  And  it  will  help  to  accomplish  this  end,  if  we 
an  prevail  now,  as  we  did  then,  to  bring  forward  those  who 
re  novices,  and  give  them  a  prominent  share  in  the  work.  We 
must  try  to  discourage,  and  keep  in  the  back-ground,  those 
who  are  men  of  age  and  experience,  who  are  not  ignorant  of 
our  devices ;  and,  as  soon  as  any  embrace  a  hope,  we  must 
persuade  them  that  their  experiences  are  remarkable,  and  that 
none  are  so  well  qualified  as  they,  to  be  leaders.  And  we 
must  have  them  encouraged,  and  put  forward,  and  applauded, 
and  followed  after ;  for  none  are  so  likely  to  answer  our  pur- 
poses, and  assist  in  the  execution  of  all  our  plans. 

Sp.  of  Per.  Yes ;  and  if  any  of  more  age  and  experience 
begin  to  make  any  objections,  or  if  it  is  feared  they  will,  against 
any  thing  that  is  out  of  the  way,  we  must  endeavor  to  stop 
their  mouths,  by  enjoining  silence  upon  them.  And  we  can 
do  this  with  great  plausibility  too,  because  it  is  well  known 
that  opposition  in  the  Church  is  a  great  hindrance  to  a  real 
revival.  And  if  they  will  not  be  still,  and  keep  in  the  back- 
ground, we  must  raise  an  outcry  against  them,  as  opposers  of 
the  work,  and  put  them  down :  that  those  whom  we  can  better 
manage  may  have  no  such  obstacles  in  their  way. 

Beel.  Go,  then,  and  execute  your  plans.  And  let  it  be  the 
care  of  all  to  blind  the  minds  of  men,  that  they  may  be  kept 
in  ignorance  of  our  devices.  Let  them  be  persuaded  that  we 
are  too  ignorant,  or  too  feeble,  to  carry  on  any  such  plans ;  or 
that  the  King  is  too  good  to  suffer  us  to  mislead  any  of  his 
creatures  to  their  destruction  ;  or  what  is  still  better,  that  they 
arc  themselves  too  wise  and  good,  to  be  in  any  danger  from 
us.*  And  if  any  of  the  friends  of  Immanuel  should  be  con- 
vinced they  have  been  led  out  of  the  way,  or  any  should  en- 
deavor to  convince  them  of  it,  let  it  be  said  at  once  that  nothing 
of  this  kind  must  be  acknowledged,  lest  it  should  give  occasion 
to  opposers  to  triumph  and  behave  insolently.  If  such  a  no- 
tion can  be  made  to  prevail,  it  will  help  us  to  perpetuate  what 
is  wrong,  and  contribute  greatly  in  the  end  to  the  success  of 
our  schemes.  Let  none  be  suffered  now  to  follow  the  exam- 
ple of  Whitefield  and  others,  and  make  retractions.  But  if  any 
have  committed  sin  let  them  stand  fast  in  it,  and  justify  it,  and 


192  THE  PILGRIM'S  PROGRESS 

be  persuaded  that  it  is  duty  so  to  do.  So  shall  we  cast  down 
many  wounded,  and  gain  at  least  one  more  triumph,  before 
our  great  enemy,  the  Prince,  appears  to  put  an  end  to  our 
reign. 

When  Beelzebub  had  thus  said,  he  dismissed  the  assembly, 
and  they  retired.  Upon  this,  "  I  awoke,  and  behold  it  was  a 
dream ;"  but  I  am  strongly  inclined  to  believe,  that  "  the 
dream  is  certain,  and  the  interpretation  thereof  sure." 


CHAPTER   XXVI. 

WHEN  Thoughtful  had  finished  relating  his  dream,  I  saw 
that  the  pilgrims  went  on  together,  conversing  on  the  various 
arts  and  wiles  which  are  practised  by  the  spirits  of  darkness, 
to  beguile  unwary  pilgrims.  And  sometimes  they  read  in  their 
books  the  various  cautions  addressed  by  the  King's  direction 
to  such  as  travel  in  the  pilgrim's  path,  that  they  be  not  de- 
ceived, that  they  examine  themselves,  and  that  they  try  the 
spirits  ;  and  sometimes  they  conversed  upon  the  importance  of 
a  thorough  knowledge  of  the  King's  book,  by  which  to  detect 
the  false  reasoning  and  guard  against  the  errors  to  which  they 
might  be  exposed.  And  they  felt  themselves  much  refreshed 
and  strengthened  by  what  they  read,  and  by  their  mutual  ex- 
hortations and  cautions ;  and  were  led  to  think  of  the  truth  of 
that  declaration,  that  two  are  better  than  one,  in  times  of  dan- 
ger and  temptation.  So,  as  the  evening  drew  on,  they  ap- 
proached the  town  of  Vanity ;  and  having  entered  the  western 
quarter  of  the  town,  they  readily  found  a  house  of  entertain- 
ment, which  was  kept  by  a  venerable  old  man,  named  Expe- 
rience, by  whom  they  were  courteously  received,  and  after  due 
examination,  according  to  the  ancient  custom,  were  admitted 
into  the  house,  and  liberally  supplied  with  suitable  refresh- 
ments. Then,  after  supper,  they  desired  an  opportunity  for 
free  conversation  with  their  aged  host,  from  whom  they  hoped 
to  learn  many  things  which  should  be  for  their  benefit  in  their 
further  progress,  as  well  as  for  their  present  advantage  while 
they  were  passing  through  this  great  and  populous  city. 

Experience.  I  rejoice  to  see  pilgrims  manifest  an  inquiring 
disposition,  and  a  readiness  to  learn  of  those  who  have  lived 
longer  than  themselves ;  and  especially  in  these  days,  when 
such  a  disposition  is  not  so  common  as  might  be  desirable. 


IN    THE    NINETEENTH    CENTURY.  193 

Ardent.  I  rejoice  to  have  an  opportunity  to  receive  instruc- 
tion from  any  one,  and  especially  from  one  who  has  been  for 
so  many  years  in  the  service  of  the  Prince  our  Master ;  and 
hope  I  shall  not  fail  of  being  essentially  benefited  by  the  inter- 
view. 

Th.  Perhaps  my  natural  disposition  is  more  inquisitive  than 
that  of  some ;  but,  from  whatever  cause,  I  am  not  readily  sat- 
isfied with  merely  travelling  on,  and  taking  no  notice  of  pass- 
ing events ;  nor  with  merely  looking  at  the  surface  of  things, 
without  inquiring,  as  far  as  I  can,  into  the  nature  and  reason  of 
what  I  see.  And  it  would  be  folly  in  those  who  have  been  so 
short  a  time  as  we  have  in  the  pilgrim's  path,  to  neglect  the 
moans  of  instruction  which  the  Lord  of  the  way  has  kindly 
provided,  and  especially  when  opportunity  is  afforded  of  lis- 
tening to  the  counsels  of  age  and  experience. 

Ard.  I  have  been  particularly  desirous  of  reaching  this  town, 
because  I  have  understood  that  its  condition  is  much  improved 
of  late. 

Exp.  It  is  considerably  altered,  since  the  pilgrim  Christian 
passed  this  way.  His  companion  Faithful,  you  know,  died  a 
martyr  in  this  town,  and  he  himself  was  shut  up  in  a  cage,  and 
otherwise  maltreated,  for  refusing  to  conform  to  the  sinful  cus- 
toms of  the  place.  It  is  not  common,  now,  in  the  same  parts 
of  the  town,  for  pilgrims  to  be  treated  in  the  same  way.  In 
other  parts  it  is  still  dangerous  for  pilgrims  to  appear  openly 
in  their  true  character. 

Ard.  But  I  have  heard  that  many  of  the  inhabitants  of  this 
town  have  become  the  loyal  subjects  of  the  Prince  Immanuel, 
and  that  their  number  is  so  rapidly  increasing,  that  it  is  con- 
fidently expected  a  very  few  years  more  will  suffice  to  bring 
the  whole  city  into  cordial  subjection  to  the  Prince,  and  a 
cheerful  obedience  to  his  laws. 

Exp.  There  are  many  individuals  who  sojourn  in  various 
parts  of  the  town,  who  are  the  loyal  subjects  of  the  Prince 
Immanuel.  None  make  it  their  permanent  abode.  Some  are 
stationed  here,  for  many  years,  as  I  have  been,  by  the  Lord  of 
pilgrims  ;  and  while  here,  they  endeavor  to  do  something  to 
promote  his  cause,  and  bring  as  many  as  possible  to  submit  to 
his  government.  And  their  efforts  have  not  been  without  con- 
siderable success,  in  some  instances,  for  which  they  have  great 
reason  to  be  thankful.  But  after  all,  when  compared  with  the 
whole  population  of  the  town,  the  subjects  of  the  Prince  Im- 
manuel here,  are  but  a  little  flock. 

Ard.  I  had  heard  so  much  of  the  great  and  noble  institu- 
tions which  have  been  formed  in   this  city  within  a  few  years, 
and  of  the  success  of  their  efforts  for  bringing  back  to  their 
17 


194 

allegiance  the  revolted  subjects  of  the  King,  that  I  was  ready 
to  conclude  the  work  was  in  a  state  of  very  rapid  advance- 
ment, and  that  the  number  of  the  friends  of  the  Prince  must, 
by  this  time,  bear  a  very  great  proportion  to  the  whole  num- 
ber of  inhabitants. 

Exp.  It  is  matter  of  regret  that  too  high  an  idea  should  be 
formed  of  what  is  doing,  because  it  must  give  rise  to  expecta- 
tions which  cannot  but  be  disappointed.  And  this  may  have 
a  discouraging  effect,  and  hinder  the  exertions  which  a  sense 
of  duty  would  prompt,  and  which  a  correct  view  of  the  state 
of  things  would  show  to  be  necessary. 

Th.  What  is  the  proportion  you  estimate  the  friends  of  the 
Prince  to  be,  of  the  whole  population  ? 

Exp.  What  proportion  are  the  real  friends  of  the  Prince,  it 
is  difficult  to  say.  In  the  Eastern  section  of  the  Northern 
division  of  the  American  quarter,  where  the  proportion  is 
doubtless  greater  than  in  any  other  part  of  the  city,  it  is 
thought  about  one  in  twelve  profess  a  cordial  subjection  to  the 
Prince.  But,  from  the  views  they  entertain  of  his  character, 
and  from  the  lives  they  lead,  very  many  of  these  give  evidence 
that  they  are  not  his  friends  in  reality.  About  three-fourths 
of  the  town  probably  never  heard  his  name.  And  in  many  of 
the  streets  where  his  name  is  often  heard,  there  is  little  or  no 
true  knowledge  of  him. 

Tk.  Will  you  please  to  give  us  a  general  view  of  the  relig- 
ious state  of  the  town,  stating  such  particulars  as  it  may  be 
useful  for  us  to  know  ? 

Exp.  The  town  is  divided  into  four  quarters,  the  European, 
Asiatic,  African,  and  American.  The  last  is  separated  from 
the  others  by  a  channel  of  waters,  and  was  not  much  known 
to  the  inhabitants  of  the  other  quarters,  till  about  two  centu- 
ries ago.  Till  that  time,  its  inhabitants  were  the  willing  sub- 
jects of  the  Prince  of  Darkness,  and  knew  nothing  of  the  Prince 
Immanuel.  About  that  time,  adventurers  from  the  European 
quarter  passed  over  the  channel,  and  commenced  settlements 
in  various  parts.  The  Southern  division,  and  the  Southern 
parts  of  the  Northern  division,  were  occupied  by  emigrants 
from  Spanish  street,  Portuguese  street,  and  other  subjects  of 
the  Roman  pontiff;  as  were  some  other  parts  of  the  Northern 
division.  And  their  descendants  chiefly  remain  under  his  influ- 
ence. The  Western  section  of  the  Northern  division  still 
remains  M  natural  as  well  as  a  moral  wilderness.  The  Eastern 
section  was  occupied  chiefly  by  emigrants  from  British  street, 
whose  descendants  have  become  a  great  and  wealthy  commu- 
nity. The  most  Easterly  street  is  called  Pilgrim  street,  from 
those  who  first  settled  it,  who  fled  across  the  channel  to  escape 


IN    THE    NINETEENTH    CENTURY.  195 

persecution  for  their  allegiance  to  the  Prince  Immanuel.  Their 
descendants  have  become  numerous,  and  have  assisted  in  build- 
ing several  other  streets  further  west. 

Ard.  Among  the  descendants  of  those  pilgrims,  I  suppose 
the  friends  of  Immanuel  are  quite  numerous ;  for  they  would 
take  measures  to  secure  to  their  children  the  privileges  for 
which  they  fled  to  the  wilderness. 

Exp.  They  took  the  best  measures  in  their  power ;  but  they 
could  not,  with  their  institutions,  leave  to  their  descendants  the 
spirit  which  they  themselves  possessed.  Something  of  that 
spirit  is  still  to  be  found  among  them ;  but  in  general,  they 
have  very  much  degenerated.  The  proportion  of  professed 
friends  to  Immanuel  which  I  mentioned,  is  the  proportion  of 
the  whole  community  of  which  I  have  spoken.  But  it  is  not 
much  greater  in  Pilgrim  street  itself,  and  the  streets  contig- 
uous. 

Ard.  British  street  has,  I  conclude,  very  much  improved  in 
its  moral  condition,  since  those  pilgrims  fled  from  it ;  for  there, 
I  understand,  are  the  greatest  institutions  in  the  town,  for  the 
circulation  of  the  King's  book,  and  other  benevolent  objects. 

Exp.  Its  condition  has  improved,  in  some  respects.  The 
real  friends  of  the  Prince,  who  sojourn  there,  do  not  meet  with 
any  such  interruption,  in  their  attempts  to  serve  him,  as  was 
frequent  in  those  days.  They  are  rather  had  in  honor,  and 
treated  with  respect,  by  the  great  ones  of  the  town ;  and  have 
so  great  influence,  that  many,  who  are  not  in  heart  friendly  to 
the  Prince,  assist  them  in  their  benevolent  efforts.  In  this  is 
to  be  seen  the  good  providence  of  the  King,  who  turns  the 
hearts  of  men  whithersoever  he  will ;  and  when  it  seems  good 
to  him,  inclines  them  to  show  favor  to  his  people  and  to  his 
cause.  The  great  institution  for  circulating  the  King's  book 
was  formed  there,  at  the  beginning  of  the  present  century,  and 
through  its  influence  and  aid,  similar  institutions  have  been 
formed  in  several  other  streets  in  the  European  quarter,  and 
many  copies  of  that  book  have  been  circulated  in  various  lan- 
guages, not  only  in  the  European  quarter,  but  to  some  extent 
in  other  quarters.  And  they  have  given  some  aid  to  a  similar 
institution  in  the  American  quarter,  which  is  actively  engaged 
in  the  same  work. 

Ard.  It  cannot  be  long,  if  these  institutions  go  on  as  they 
have  begun,  before  the  King's  book  will  be  in  the  hands  of 
every  man  in  the  whole  world. 

Exp.  The  British  institution  probably  does  more  than  all  the 
rest  put  together.  It  now  issues  (1828)  about  a  third  of  a 
million  copies  a  year.  If  the  world  contains  nine  hundred 
millions  of  inhabitants,  it  would  take  that  institution  twentv- 


196 

seven  centuries  to  furnish  that  number  of  copies.  If  the  world 
were  now  supplied,  and  one  half  that  an-  horn  and  die  every 
thirty  years  shoiild  once  in  their  life  time  have  a  new  copy,  it 
would  require  the  supply  of  fifteen  millions  a  year  to  do  it, 
which  is  more  than  twenty  times  what  are  now  issued  yearly, 
by  all  such  institutions.  You  may  easily  set',  therefore,  that, 
at  the  present  rate  of  their  progress,  they  are  not  making  very 
rapid  advances  towards  supplying  the  world. 

Th.  I  am  surprised  at  this  result ;  for,  though  I  had  thought 
the  amount  of  what  is  doing  towards  the  supply  of  the  world 
was  overrated,  yet  I  had  not  thought  it  was  so  very  far  short 
of  what  is  necessary. 

Exp.  A  similar  mistake  is  often  made  with  regard  to  the 
efforts  of  other  institutions.  Several  associations  have  been 
formed  in  British  street,  and  some  in  other  streets  of  the 
European  quarter,  for  raising  up  and  sending  forth  suitable 
persons,  into  various  parts,  among  the  revolted  subjects  of  the 
King,  to  persuade  them  to  lay  down  their  weapons  of  rebellion, 
and  become  reconciled  to  their  lawful  Sovereign.  Some  suc- 
cess has  attended  these  efforts,  which  is  matter  of  rejoicing  and 
thanksgiving  to  every  one  that  loves  the  cause  of  the  Prince 
Immanuel.  And  because  of  this  success,  some  have  seemed 
to  conclude  that  the  work  of  converting  the  world  was  very 
far  advanced,  and  approaching  rapidly  to  its  accomplishment. 
When,  in  truth,  if  the  whole  number  of  those  who  are  perish- 
ing for  lack  of  knowledge  were  considered,  it  would  appear 
that  the  work  is  yet  scarcely  begun,  and  that  these  efforts 
must  be  vastly  increased,  in  order  to  make  any  considerable 
impression  upon  the  territories  of  darkness. 

Ard.  Much  is  done,  I  understand,  in  the  American  quarter, 
and  especially  in  Pilgrim  street  and  the  streets  adjoining,  to 
assist  young  men  of  hopeful  qualifications,  in  obtaining  a  suita- 
ble education  to  become  ambassadors  for  the  King ;  and  the 
number  of  such,  I  conclude,  is  rapidly  increasing. 

Exp.  It  is  increasing,  in  the  community  in  which  I  reside. 
But  it  is  not  increasing  so  fast  as  the  increasing  need.  For  the 
vacancies  by  death,  and  by  the  increase  of  population,  more 
than  keep  pace  with  the  increasing  number  ;  so  that  the  actual 
deficiency  is  becoming  greater  and  greater.  Indeed,  if  the 
population  of  this  community  should  increase,  in  the  same 
ratio,  for  a  century  to  come,  that  it  has  during  the  last  cen- 
tury, and  the  increase  of  competent  religious  teachers  should 
not  be  at  any  greater  ratio  than  it  has  been,  it  is  Mirvod  that 
a  large  majority  of  our  population  would  be  destitute. 

Ard.  I  have  seen  statements  of  the  amount  annually  ex- 
pended by  the  various  benevolent  institutions,  which  look  as  if 


IN    THE    NINETEENTH    CENTURY.  197 

the  time  had  come  when  men  devoted  themselves  and  all  they 
possess,  to  him  who  is  Lord  of  all. 

Exp.  A  lew  appear  to  do  that ;  but  they  are  very  few,  com- 
pared with  those  who  appear  to  think  all  things  made  for 
themselves,  to  minister  to  their  own  gratifications. 

Ard.  Are  not  great  complaints  made,  by  those  who  feel  no 
interest  in  the  work,  that  so  much  money  should  be  expended 
for  such  purposes  ? 

Exp.  Yes  ;  but  they  do  not  make  the  same  complaints  at 
the  much  greater  amount  which  is  consumed  upon  those 
vices  which  ruin  both  soul  and  body. 

Th.  I  suppose  the  single  article  of  intoxicating  liquors  costs 
more  than  all  that  is  given  for  charitable  objects. 

Exp.  The  amount  in  other  parts  is  not  so  well  known.  But, 
the  inquiry  was  made,  not  many  years  since,  how  much  was 
brought  into  the  community  in  a  single  year,  besides  what  was 
manufactured  in  it,  of  which  no  account  was  taken ;  and  the 
result  proved,  that  the  whole  income  of  the  benevolent  institu- 
tions, in  the  European  and  American  quarters  both,  for  thirty 
years,  had  been  less  than  the  amount  of  that  single  year's  im- 
portation of  liquid  poison ! 

Th.  We  interrupted  you,  I  believe,  in  your  account  of  the 
general  state  of  the  different  quarters  of  the  town,  in  regard  to 
religious  matters. 

Exp.  In  the  European  quarter,  most  of  the  real  friends  of 
Immanuel  are  to  be  found  in  British  street,  where  the  propor- 
tion is  probably  something  less  than  in  our  section  of  the 
American  quarter,  but  is  thought  to  be  on  the  increase.  In 
French  street,  the  number  is  very  small.  In  Dutch  street, 
perhaps  something  more,  in  proportion  to  its  population ;  but 
very  much  below  what  it  was  in  former  times.  In  some  por- 
tions of  German  street,  though  the  number  is  small,  it  is. 
thought  to  be  increasing  a  little  of  late.  In  Swiss  street  there 
are  a  few,  but  in  a  depressed  condition,  especially  in  Geneva 
square,  the  former  residence  of  John  the  Theologian,  where 
they  are  scarcely  tolerated,  the  house  he  occupied  having  s^one 
into  the  hands  of  those  who  style  themselves  Liberals,  but  who 
in  reality  are  a  bigoted  and  persecuting  sect,  at  once  stripping 
the  Prince  Immanuel  of  his  honors,  and  persecuting  his  hum- 
ble followers.  In  Spanish  street,  pilgrims  are  not  tolerated  at 
all,  nor  in  Portuguese  and  Italian  streets.  In  Swedish  and 
Danish  streets  true  pilgrims  are  rarely  met  with,  though  tole- 
rated. In  Russian  street  they  are  scarcely  tolerated,  and  the 
few  who  sojourn  there,  often  meet  with  trouble.  Turkey  street 
is  under  the  control  of  the  disciples  of  the  False  Prophet.  In 
the  Asiatic  quarter,  the  most  populous  of  all,  and  the  ancient 
17* 


198 

resting  place  of  pilgrims,  no  real  pilgrims  arc  known,  except 
those  who  have  gone  from  the  other  quarters,  and  a  few  whom 
they  have  been  instrumental  of  turning  from  their  allegiance 
to  the  prince  of  darkness.  Ambassadors  of  the  King  have 
been  sent  from  the  European  and  American  quarters,  into  va- 
rious places  in  that  quarter,  and  have  had  sufficient  success  to 
encourage  them,  and  give  reason  to  hope  that  through  their 
influence  in  instructing  the  rising  generation,  and  in  circulating 
copies  of  the  King's  book,  some  sensible  and  permanent  im- 
pression will  be  made  upon  that  quarter,  of  a  salutary  nature. 
Something  to  the  same  amount  may  be  remarked  of  the  Afri- 
can quarter,  the  inhabitants  of  the  central  and  southern  parts 
of  which  are  more  generally  ignorant  and  savage,  than  those 
of  the  Asiatic  quarter,  but,  at  the  same  time,  more  ready  to 
receive  instruction,  and  to  cast  away  their  idols,  when  the 
knowledge  of  the  King's  book  is  introduced  among  them.  It 
is  in  the  southern  extremity  of  that  quarter,  where  the  inhab- 
itants were  previously  more  debased  in  their  condition  than  in 
the  north,  that  the  ambassadors  of  the  King  have  had  the 
most  success ;  but  they  have  not  yet  penetrated  very  far  from 
the  borders :  and  the  great  mass  of  the  inhabitants  of  that 
quarter  are  the  willing  slaves  of  the  prince  of  darkness.  This 
is  a  brief  view  of  the  religious  state  of  our  town,  according  to 
the  best  of  my  knowledge  at  the  present  time,  (1828.) 

Th.  Do  you  think  that  those  who  are  really  pilgrims  now, 
are  in  a  better  state,  and  have  more  of  the  true  spirit  of  their 
Lord  and  Master,  than  those  of  former  ages  ? 

Exp.  I  think  not ;  though  I  must  acknowledge  that  some 
of  my  friends  are  of  a  different  opinion. 

Ard.  Was  there  ever  a  time  known,  when  so  much  was 
done  for  extending  the  kingdom  of  the  Prince  Immanuel,  by 
circulating  the  King's  book,  promoting  the  instruction  of  the 
rising  generation,  raising  up  and  sending  forth  ambassadors  of 
the  King,  and  the  like  ?  And  is  not  this  evidence  of  a  decided 
superiority  of  the  pilgrims  of  the  present  age,  above  those  of 
any  former  period  ? 

Exp.  It  is  acknowledged  that  more  is  done  for  these  ob- 
jects at  the  present  time,  than  was  done  a  few  years  ago ;  but 
nothing  that  will  bear  a  comparison  with  what  was  done  in  the 
days  of  Paul  and  his  associates.  Besides,  the  times  are 
changed  ;  and  many  things  conspire  to  render  these  objects 
popular,  and  there  are  many  worldly  inducements  to  join  in 
promoting  them ;  so  that  great  exertions  to  promote  them 
may  proceed  from  other  causes  than  an  uncommon  share  of 
the  true  spirit  of  pilgrims. 

Th.  I  have  supposed  that  worldly  prosperity  commonly  has 


IN    THE    NINETEENTH    CENTURY.  199 

an  unfavorable  effect  upon  the  spirit  and  temper  of  those  who 
are  true  pilgrims,  as  well  as  upon  that  of  others. 

Exp.  It  has  been  so  in  all  ages.  A  state  of  outward  de- 
pression and  trial  is  the  state  in  which  the  Church  has  ever  en- 
joyed the  most  internal  prosperity.  With  outward  prosperity, 
corruptions  have  come  in ;  many  have  assumed  the  name  of 
pilgrims,  who  were  not  so  at  heart,  and  those  who  were  so, 
have  degenerated  in  spirit.  The  love  of  wealth  and  the  love 
of  distinction,  have  sprung  up  in  their  breasts,  and  been  suf- 
fered to  have  great  influence.  And  jealousies,  and  envyings, 
and  strife,  and  evil  speakings,  have  followed  in  their  train. 
And  with  all  the  seeming  zeal  and  activity  of  the  present  day, 
there  is  reason  to  fear  that  very  much  of  the  temper  of  this 
world  is  intermingled.  It  is  painful  to  see  those,  who,  we 
hope,  are  at  heart  real  friends  to  the  meek  and  lowly  Imman- 
uel,  so  far  forget  what  becomes  them  as  his  followers,  that, 
were  it  not  that  the  subject  of  their  deliberations  has  a  relation 
to  his  cause  and  kingdom,  we  might  sometimes  mistake  them 
for  an  association  of  politicians,  attempting  to  compass  their 
ends  by  imposing  appearances,  by  craft  and  subtilty  and  man- 
agement, and  by  every  art  which  is  practised  by  the  men  of 
this  world.  Yet  such  things  are  too  often  seen,  painful  as 
they  are  ;  and  I  believe  more  frequently  than  in  former  times. 
I  think  the  piety  of  this  century,  if  more  active  than  that  of 
the  last,  is  also  more  superficial,  more  boastful  of  its  achieve- 
ments, more  noisy  in  its  pretensions ;  and  on  the  whole,  it  is 
extremely  questionable,  whether  it  is  not  farther  from  the  true 
standard.  I  trust  there  are  some  to  whom  these  remarks  do 
not  apply  ;  but  I  fear  their  number  is  comparatively  small. 

Th.  Why  should  outward  prosperity  produce  this  effect, 
while  persecution  is  favorable  to  deep  and  humble  piety  ? 

E.vp.  Many  reasons  might  be  given.  I  will  mention  one. 
It  is  the  influence  of  example  and  of  persuasion.  When  men 
persecute  us,  it  rather  drives  us  oil',  and  disposes  us  to  be  unlike 
thrni  ;  but  wheulhey  favor  and  court  us,  we  are  more  likelv  to 
lisien  to  their  persuasions,  and  endeavor  to  please  them,  and 
are  easily  influenced  by  their  example.  So  that  a  pilgrim  is 
scarcely  ever  courted  by  men  of  the  world  \\ithout  great  injury 
to  himself,  and  to  the  cause  of  his  Master. 

When  they  had  thus  discoursed  together,  the  pilgrims  retired 
-t  for  the  night,  after  they  had  united  in  the  customary 
devotions  of  the  evening,  which  were  concluded  by  singing  the 
following  hymn  : 

"  See  the  vain  race  of  mortals  move 
Like  shadows  o'er  the  plain  ; 


200 


They  rage  and  strive,  desire  and  love, 
But  all  their  noise  is  vain. 

"  Some  walk  in  honor's  gaudy  show  ; 

SniiH1  <li<r  for  golden  ore  j 
They  toil  for  heirs,  they  know  not  who, 
And  straight  are  seen  no  more. 

"  What  should  I  wish  or  wait  for  then, 

From  creatures,  earth  and  dust  1 
They  make  our  expectations  vain, 
And  disappoint  our  trust. 

"  Now  I  forbid  my  carnal  hope, 

My  fond  desires  recall ; 
I  give  my  mortal  interest  up, 
And  make  my  God  my  all." 


CHAPTER   XXYII. 

IN  the  morning  the  pilgrims  arose,  refreshed  with  their  night's 
rest,  and  desirous  of  further  conversation  with  their  kind  host. 
So,  after  some  time  had  been  thus  spent,  Experience  invited 
them  to  continue  for  a  season  at  his  house,  during  which  they 
might  visit  some  of  his  friends  in  the  town ;  and  by  intercourse 
with  them,  and  from  their  own  observation,  have  opportunity 
to  learn  such  things  as  should  tend  to  strengthen  their  faith,  in- 
crease their  watchfulness,  and  render  them  more  humble,  pray- 
erful, and  diligent,  in  their  further  progress. 

Then  he  called  his  son,  whose  name  was  Caution,  and  bid 
him  walk  out  with  the  pilgrims,  and  introduce  them  to  some  of 
his  friends  in  the  town,  such  as  Mr.  Lovegood,  Mr.  Standfast, 
Mr.  Considerate,  Mr.  Meek,  <fcc. 

So  they  walked  out,  and  as  they  proceeded  along  the  street 
of  that  great  city,  they  beheld  many  edifices,  which  seemed  by 
their  form,  to  be  places  erected  for  the  worship  of  the  great 
King,  at  the  sight  of  which  the  pilgrims  were  much  pleased, 
considering  it  an  indication  that  they  were  in  the  midst  of  his 
loyal  subjects  ;  and  began  a  conversation  as  follows  : 

Ardent.  How  numerous  are  the  places  of  worship,  in  this 
part  of  the  city  :  and  many  of  them  are  splendid  buildings  too. 
Surely  the  inhabitants  must  be  distinguished  for  their  piety. 

Caution.  The  profession  of  regard  for  the  King,  is  common 
in  this  part  of  the  town.  But  it  would  not  be  safe  to  consider 
the  number  or  the  splendor  of  their  houses  for  worship,  any 


IN    THE    NINETEENTH    CENTURY.  201 

certain  mark  of  their  piety.  It  is  sometimes  an  indication  of 
the  want  of  it. 

An/.  llo\v  can  that  be  ?  Surely,  if  there  are  no  places  for 
public  worship,  it  is  an  indication  that  the  people  do  not  ob- 
serve the  ordinances  of  the  King.  And  I  think  it  is  mentioned 
in  the  King's  book,  as  a  mark  of  the  prevalence  of  impiety, 
when  the  places  of  public  worship  are  suffered  to  be  in  ruins. 
Men  were  sharply  reproved  by  the  prophet  for  accommodating 
themselves  with  splendid  edifices,  and  leaving  the  house  of  the 
Lord  in  a  mean  and  ruinous  condition. 

Cau.  True ;  but  the  opposite  of  that  which  is  wrong,  may 
not  always  be  right.  Men  are  often  too  much  influenced  by 
pride,  in  adorning  their  places  of  worship,  as  well  as  in  adorn- 
ing their  own  houses.  It  is  proper  in  both  cases,  where  the 
means  are  sufficient,  that  such  edifices  should  be  erected,  as 
will  be  neat,  convenient,  and  durable.  But  to  go  beyond  that, 
for  the  sake  of  making  a  greater  show  than  their  poor  neigh- 
bors, is  certainly  wrong.  It  is  a  needless  waste  of  that  which 
might  be  employed  in  promoting  some  useful  object ;  and  is 
a  misapplication  of  that  which  belongs  not  to  us,  but  is  merely 
intrusted  to  us  for  a  season,  as  stewards,  who  must  give  an  ac- 
count to  Him  who  is  the  great  proprietor  of  all.  The  needless 
expense  lavished  upon  one  of  these  splendid  buildings,  would 
erect  a  convenient  house  of  worship  for  some  poor  congregation 
who  have  none,  or  help  support  the  ordinances  of  the  Gospel 
where  they  are  not  enjoyed, 

Ard.  I  perceive  my  mistake  in  this  particular.  But  still  I  do 
not  see  how  the  great  number  of  these  edifices  can  be  consid- 
ered other  than  an  indication  that  the  people  have  a  great  desire 
to  enjoy  the  ordinances  of  the  Gospel. 

Cau.  You  perceive  that  in  some  cases  two  or  three  stand 
very  near  together,  and  any  one  of  them  appears  to  be  large 
enough  to  accommodate  the  population  of  the  district.  If  they 
really  love  the  ordinances  of  the  Gospel,  they  can  enjoy  them  in 
one  house,  and  there  is  no  need  of  having  so  many  different 
places  to  meet  in. 

Ard.  Yes  ;  but  in  these  cases,  they  do  not  probably  agree 
in  their  religious  sentiments,  and  cannot  be  satisfied  with  the 
same  administration  of  the  word  and  ordinances. 

Cau.  You  have  mentioned  the  true  reason.  But,  why  do  they 
not  agree  in  their  religious  sentiments  ?  Is  their  disagreement 
an  evidence  of  great  love  to  the  Gospel,  or  an  indication  of  the 
want  of  it? 

ArJ.  I  perceive  I  was  too  hasty  in  that  part  of  my  conclusion 
also.  But,  will  you  explain  that* matter  more  fully  to  me  ? 

Cau.  The  King's  book  is  our  rule.     And  it  needs  only  an 


202  THE  PILGRIM'S  PROGRESS 

obedient  heart  and  a  teachable  disposition,  to  be  able  to  under- 
stand its  leading  doctrines  and  duties.  And  if  in  any  respect 
we  should  not  fully  comprehend  all  it  contains,  a  little  confidence 
in  the  superior  wisdom  and  goodness  of  Him  whose  word  it  is, 
would  prevent  any  difficulty.  Men  never  feel  any  great  oppo- 
sition to  that  which  they  do  not  understand.  A  difference  of 
religious  sentiments,  therefore,  among  those  who  profess  to  be 
subjects  of  the  King,  and  such  opposition  as  leads  them  to  sep- 
arate from  each  other,  is  a  proof  that  one  party,  or  the  other, 
or  both,  disagree  with  the  King's  book,  and  are  wanting  in  the 
disposition  it  requires.  The  multiplicity  of  these  houses  for 
worship,  then,  beyond  what  would  accommodate  the  people  with 
the  ordinances  of  the  Gospel  in  their  purity,  is  a  proof  that 
some  of  them,  at  least,  do  not  agree  in  their  sentiments  with 
the  King's  book,  do  not  receive  with  meekness  the  instructions 
he  has  given,  and  consequently  are  deficient  in  true  piety. 

Ard.  You  said  that  men  might  be  influenced  by  pride,  in 
adorning  their  places  of  worship.  Do  you  mean  to  condemn 
pride  altogether  ?  Is  there  not  a  proper  pride,  which  men  ought 
to  feel,  in  having  their  places  of  worship  such  as  befit  the  pur- 
pose for  which  they  are  designed  ? 

Cau.  People  often  speak  of  a  proper  pride,  a  decent  pride,  an 
honest  pride,  and  the  like ;  but  I  think  they  do  not  learn  such 
language  from  the  King's  book. 

Ard.  I  know  the  word  has  a  bad  use,  but  has  it  not  a  good 
use  also  ? 

Cau.  Not  in  the  Bible.  There  it  indicates  thinking  of  our- 
selves more  highly  than  we  ought  to  think.  I  suppose  that 
those  who  speak  of  an  honest  pride,  mean  by  it  something  dif- 
ferent from  its  Bible  use,  or  else  they  mean  to  justify  what  God 
condemns.  For  what  does  he  say  ?  "  These  six  things  doth  the 
Lord  hate ;  yea,  seven  are  an  abomination  unto  him  :  a  proud 
look,  a  lying  tongue,  and  hands  that  shed  innocent  blood,  a  heart 
that  deviseth  wicked  imaginations,  feet  that  be  swift  in  running 
to  mischief,  a  false  witness  that  speaketh  lies,  and  him  that  sow- 
eth  discord  among  brethren."  That  cannot  be  reckoned  a  vir- 
tue which  is  put  in  such  bad  company.  So  Paul  to  the  Ro- 
mans, classes  together  "back-biters,  haters  of  God,  despiteful, 
proud,  boasters,  inventors  of  evil  things,  disobedient  to  parents," 
and  the  like ;  and  to  Timothy  he  says,  "  Men  shall  be  lovers  of 
their  own  selves,  covetous,  boasters,  proud,  blasphemers,  dis- 
obedient to  parents,  unthankful,  unholy."  That  the  great  King 
does  not  approve  of  pride,  in  any  form,  is  evident  from  the  man- 
ner he  speaks  of  it.  "  Every  one  that  is  proud  in  heart  is  an 
abomination  to  the  Lord."  "A  high  look,  and  a  proud  heart, 
and  the  ploughing  of  the  wicked,  is  sin."  "  The  day  of  the 


IN    THE    NINETEENTH    CENTURY.  203 

Lord  of  hosts  shall  be  upon  every  one  that  is  proud  and  lofty, 
and  upon  every  one  that  is  lifted  up  ;  and  he  shall  be  brought 
low."  "  Be  clothed  with  humility ;  for  God  resisteth  the 
proud,  and  giveth  grace  to  the  humble." 

By  this  time  they  had  reached  the  house  of  Mr.  Standfast, 
where  they  found  Mr.  Catholic,  who  was  giving  Mr.  Standfast 
an  account  of  some  of  the  anniversaries  he  had  lately  attended, 
and  was  highly  animated  in  his  description  of  them,  and  loud 
in  his  praises  of  those  institutions  which  had  just  held  their 
annual  meetings.  So,  after  the  usual  salutations,  the  company 
being  seated,  the  conversation  was  continued,  as  follows : 

Catholic.  I  consider  it  a  capital  excellence  in  these  institu- 
tions, that  they  are  not  sectarian  in  their  principles.  I  am  de- 
lighted to  see  so  many  different  denominations  come  together, 
and  unite  heart  and  hand  in  the  same  good  work.  It  looks  as 
if  the  millennium  was  indeed  at  hand. 

Standfast.  If  their  union  is  founded  on  right  principles,  it  is 
indeed  pleasant  to  behold,  and  greatly  to  be  rejoiced  in. 

Cath.  My  dear  Sir,  why  will  you  put  in  that  if,  as  though 
it  were  a  matter  of  doubt  whether  their  union  is  founded  on 
right  principles  ?  What  can  be  a  better  evidence  of  it,  than 
to  see  them  love  one  another,  and  unite  in  doing  good  ? 

Stand.  I  say  if,  because  I  do  think  it  a  matter  of  doubt. 
If  their  union  were  founded  on  an  agreement  in  the  principles 
of  the  Gospel,  on  the  belief  and  love  of  the  truth,  I  should 
have  no  doubt  of  such  a  union  being  right.  But  I  fear,  that, 
in  some  instances  at  least,  it  is  not  founded  on  such  an  agree- 
ment. 

Cath.  What  can  be  a  nobler  spectacle,  than  to  see  Christians 
of  every  name,  the  dignitaries  of  church  and  state,  the  great 
ones  of  the  earth,  with  those  in  humbler  stations,  rich  and 
poor,  bond  and  free,  uniting  in  one  great  institution  for  circu- 
lating the  King's  book ;  and  proposing  not  to  rest  from  their 
labors,  till  every  family  on  the  globe  shall  be  supplied  with  the 
word  of  life  ? 

Stand.  I  see  no  objection  to  a  union  for  this  object  of  all 
those  denominations  who  profess  to  receive  the  King's  book. 
It  being  a  fundamental  principle  of  the  association  that  it  be 
circulated  without  note  or  comment,  all  can  co-operate  sin- 
serely  in  this  work ;  that  is,  if  they  are  willing  to  trust  that 
book  alone,  to  speak  for  itself,  and  be  received  according  to  its 
plainest  and  most  obvious  import,  which  I  am  willing  to  do. 
To  this  institution  I  have  always  given  my  hearty  support,  as 
you  know.  But  a  union  for  furnishing  publications  for  the  in- 
struction of  children  and  youth,  and  for  distributing  religious 
tracts,  must  be  of  a  different  nature. 


204 

Cath.  Yes,  it  must.  All  who  unite  in  such  an  institution, 
must  agree  to  pass  over  in  silence  every  thing  of  a  sectarian 
character,  every  thing  in  which  they  do  not  agree.  And  that 
I  consider  a  principal  excellence.  I  wish  to  see  the  various 
denominations  drop  their  points  of  difference,  and  let  them  all 
go  out  of  sight  together;  and  only  urge  and  defend  those 
great  truths  in  which  they  agree.  When  this  shall  be  accom- 
plished, there  will  be  no  difference  among  them,  but  in  name, 
and  that  will  soon  disappear,  and  all  will  be  one,  and  the  mil- 
lennium will  commence. 

Stand.  You  have  given  a  sufficient  reason  why  I  cannot 
agree  to  such  a  union.  I  must  drop  all  those  points  in  which 
I  differ  from  other  denominations.  But  you  have  not  stated 
what  those  points  are.  I  apprehend  that  they  will  be  found, 
on  examination,  to  be  fundamental  points,  if  any  points  can  be 
fundamental.  The  points  in  which  I  differ  from  Arminians  on 
the  one  hand,  and  from  Antinomians  on  the  other,  enter  into 
the  formation  of  Christian  character ;  and  to  drop  them,  I  must 
drop  every  thing  which  distinguishes  a  true  friend  of  Immanuel 
from  those  who  are  not  so. 

Cath.  But  you  will,  at  least,  admit,  that  a  union  is  practica- 
ble to  some  extent.  Those  you  call  Arminians  and  Antino- 
mians, agree  with  you  in  some  truths  which  you  deem  impor- 
tant. Why  can  you  not  unite  with  them  in  the  circulation  of 
these  ?  You  might  still,  in  a  private  way,  have  the  liberty  of 
inculcating  your  own  principles  on  other  subjects,  and  they 
have  the  same. 

Stand.  I  might  perhaps  do  that,  if  it  were,  in  my  vieAv,  of 
sufficient  importance,  and  likely  to  be  followed  by  no  bad  con- 
sequences. But  the  points  in  which  I  agree  with  them,  are 
not  the  points  which  I  deem  it  most  important  to  inculcate. 
If  I  unite  with  an  association  for  the  religious  instruction  of  the 
ignorant,  I  wish  that  institution  to  give  them  such  instruction, 
as  if,  received  and  followed,  will  secure  their  salvation.  But 
that,  no  association  can  do,  which  confines  itself  to  such  points 
as  Arminians  and  Antinomians  Avill  agree  to.  All  that  is  es- 
sential to  the  character  of  a  true  friend  to  Immanuel,  must,  as 
I  remarked  before,  be  left  out.  The  mere  outworks  of  Chris- 
tianity would  be  all  we  could  agree  in,  while  the  life  and  spirit 
of  the  Gospel  must  be  wholly  wanting.  And  this  is  not  all. 
Professing  to  unite  for  giving  religious  instruction  to  the  igno- 
rant, would  carry,  on  the  face  of  it,  the  implication,  that  we 
gave  them  all  the  instruction  we  thought  essential  to  their  sal- 
vation.— And  thus  we  should  be  instrumental  in  deceiving 
them  to  their  ruin. 

(\ilh.  1  see  we  shall  not  agree.     Your  notions  are  too  sec- 


IN    THE    NINETEENTH    CENTURY.  205 

tarian  for  me.  But  I  rejoice  that  such  narrow  and  bigoted 
sentiments  are  fast  going  out  of  fashion.  You  see  that  few 
make  such  objections  as  you  do ;  but  most  of  those  who  be- 
lieve in  the  same  system  with  yourself,  unite,  without  scruple, 
in  the  catholic  institutions  which  are  doing  so  much  good. 

Stand.  I  know  it ;  and  I  tremble  for  the  consequences. 
But  they  are  placed  in  a  difficult  and  trying  situation.  Such 
institutions  as  would  promote  the  kind  of  instruction  they  think 
most  important,  are  not  in  existence.  Some  of  the  publica- 
tions of  the  existing  institutions  they  approve,  though  they  dis- 
approve of  others.  And  they  have  probably  hoped  to  do 
some  good  by  aiding  in  the  circulation  of  those  they  approve, 
while  they  do  not  mean  to  aid  in  the  circulation  of  those  they 
think  likely  to  promote  error. 

Catk.  I  rejoice  that  they  are  placed  in  such  circumstances. 
And  I  rejoice  at  the  good  effects  which  must  follow.  Those 
points,  which  you  and  they  deem  so  important,  will  soon  cease 
to  be  so  considered  ;  and  thus  the  bar  which  they  place  in  the 
way  of  universal  Catholicism  will  be  broken  down,  no  more  to 
be  raised  while  the  world  stands. 

Stand.  I  trust  that  you  are  a  little  too  sanguine  in  your  an- 
ticipations. For  though  I  expect  the  friends  of  truth  will  be 
few,  and  .error  will  generally  prevail,  I  trust  in  the  good  provi- 
dence of  the  King  to  maintain  his  cause,  even  at  its  lowest  de- 
pression, and  to  secure  its  final  triumph. 

So  Mr.  Catholic  took  his  leave,  and  departed.  And  the  rest 
of  the  company  resumed  the  conversation. 

Th.  Do  you  think  that  the  institutions  for  the  religious  in- 
struction of  the  ignorant,  are  of  the  character  which  Mr.  Cath- 
olic wishes  ? 

Stand.  No ;  not  to  the  extent  which  he  wishes.  Some  of 
their  publications  are  very  good  ;  and  I  have  procured  and  cir- 
culated a  number  of  them.  But  others  of  them  are  a  strange 
mixture  of  truth  and  error,  adapted,  as  I  think,  to  do  much 
mischief.  I  dare  not  encourage  their  promiscuous  circulation, 
lest  I  should  be  responsible  for  the  errors  they  will  spread. 

Anl.  But  do  you  not  think  they  have  done,  and  are  doing 
great  good  ? 

Stand.  That  those  which  are  correct  have  done  good,  I  have 
no  doubt.  That  those  which  are  incorrect  have  done  evil,  I 
have  also  no  doubt.  And  whether  the  evil  will  not  greatly 
overbalance  the  good,  remains  to  be  seen.  That  the  general 
tendency  is  to  promote  that  kind  of  Catholicism  which  many 
wish  for,  I  fully  believe.  Mr.  Catholic  may  be  too  sanguine 
in  his  expectations ;  but,  that  the  love  of  the  distinguishing 
truths  of  the  Gospel  is  fast  declining,  and  that  the  progress  of 
18 


206  THE  PILGRIM'S  PROGRESS 

error  is  rapidly  increasing-,  must  be  evident  to  any  one  who 
opens  his  eyes  to  see,  and  his  ears  to  hear. 

Th.  What,  in  your  judgment,  ought  to  be  done  ? 

Stand.  Those  who  believe  and  love  the  truth  ought  to  have 
their  own  institutions  for  the  instruction  of  the  ignorant  in  the 
knowledge  of  the  truth.  They  ought  to  make  every  possible 
effort  to  explain  and  defend  the  doctrines  and  duties  inculcated 
in  the  King's  book,  and  to  guard  the  unwary  against  the  seduc- 
tions of  error.  Such  as  oppose  those  truths  have  their  distinct 
institutions  for  the  propagation  of  their  own  sentiments :  and 
if  they  can  be  allowed  to  do  this  without  obstruction,  and  at 
the  same  time,  by  their  plausible  arts,  by  their  professions  of 
charity,  and  proposals  for  union  with  the  friends  of  truth,  can 
keep  them  silent,  and  leave  the  whole  field  open  to  themselves, 
they  will  be  well  pleased. 

Can.  You  would  not  have  it  supposed  that  you  condemn 
the  motives  of  all  those  who  think  proper  to  encourage  and 
support  the  existing  institutions  ? 

Stand.  Not  at  all.  I  believe  that  many  of  those  who  are 
actively  engaged  in  promoting  those  institutions  are  good  men, 
and  love  the  truth ;  and  that  they  wish  to  do  good,  and  are 
pursuing  the  means  they  think  most  likely  to  do  good.  But  I 
think  they  are  in  a  great  mistake  as  to  the  measures  best 
adapted  to  secure  their  object.  I  wonder  that  they  do  not  see 
that  the  truths  they  leave  out,  for  the  sake  of  union,  must,  as 
the  consequence  of  their  efforts,  go  out  of  sight,  and  the  con- 
trary errors  take  their  place. 

Can.  How  can  it  be  accounted  for,  if  they  love  the  truth 
themselves,  that  they  should  suffer  any  publications  to  issue 
from  their  institutions  which  contain  any  positive  error  ? 

Stand.  I  must,  in  charity,  ascribe  it  to  the  want  of  sufficient 
care  in  the  examination  of  what  they  publish.  For,  if  I  were 
to  adopt  the  conclusion  that  they  sanction  what  they  know  to 
be  error,  I  could  not  continue  to  think  well  of  their  motives. 

Ard.  May  they  not  suffer  some  publications  to  pass,  which 
contain  a  little  error,  for  the  sake  of  the  greater  quantity  of 
truth  in  them,  and  for  the  sake  of  conciliating  the  feelings  of 
those  whose  aid  they  desire  to  obtain  ? 

Stand.  I  could  not  reconcile  that  with  any  confidence  in  their 
integrity.  And  I  am  not  willing  to  believe  they  could  act  from 
such  motives.  Yet,  it  cannot  be  denied  that  some  of  their 
publications  do  contain  Arminian  and  Antinomian  sentiments, 
which  they  ought  certainly  to  exclude,  to  be  consistent  with 
their  own  professed  plan,  which  is  to  circulate  nothing  but 
truth,  though  it  should  be  only  such  truth  as  is  agreed  in  by 
the  different  denominations  composing  the  union. 


IN    THE    NINETEENTH    CENTURY.  207 

Can.  Is  it  true,  that  Anninians  and  Antinomians  do  embrace 
any  of  the  principles  of  orthodoxy  ?  If  they  use  orthodox 
terms,  do  they  not  explain  them  in  such  a  sense  as  to  be  in  ac- 
cordance with  their  own  system  ? 

Stand.  It  is  no  doubt  true,  that  they  use  many  orthodox 
terms ;  but  it  is  equally  evident  that  they  explain  them  in  a 
different  sense  from  the  orthodox  one ;  that  is,  when  they  ex- 
plain them  at  all.  And  if  they  sometimes  omit  to  explain 
them,  and  thus  deduce  the  belief  that  they  are  orthodox,  I  can- 
not consider  it  honest  to  do  so ;  for  it  serves  to  convey  an  im- 
pression different  from  what  is  true. 

Ard.  May  not  good  men  seek  to  promote  such  unions,  in 
the  hope  of  ultimately  gaining  over  those  who  embrace  error, 
to  the  belief  and  love  of  the  truth  ? 

Stand.  I  suppose  that  this  motive  may  have  influence  with 
some.  But  they  cannot  have  considered  the  subject  with  suf- 
ficient care.  We  do  not  see  the  careful  shepherd  putting  his 
healthy  and  diseased  sheep  together,  for  the  sake  of  healing 
the  diseased.  He  would  expect  that  the  diseased  would  sooner 
infect  the  sound,  than  that  the  sound  should  restore  the  dis- 
eased. Nor  do  we  see  the  careful  housewife  put  her  sweet  and 
sour  meal  into  the  same  vessel,  in  the  expectation  that  the 
sweet  will  purify  the  other.  She  rather  expects  that  the  sour 
will  sooner  leaven  the  whole  mass. 

Can.  You  would  not  be  understood  to  mean  that  the  friends 
of  truth  should  avoid  all  intercourse  with  those  in  error  ?  That 
would  be  to  leave  them  to  perish  in  their  delusions. 

Stand.  No.  But  it  is  one  thing  to  seek  such  intercourse 
with  them,  as  will  be  adapted,  by  kindness  and  faithfulness,  to 
convince  them  of  their  errors ;  and  quite  another  to  treat  them 
in  such  a  manner  as  conveys  to  them,  and  others,  the  impres- 
sion that  we  think  favorably  of  them  and  their  sentiments. 
The  former  is  our  duty  ;  the  latter  is  wrong. 

So  the  pilgrims  returned,  and  lodged  again  at  the  house  of 
Mr.  Experience. 


CHAPTER  XXVIII. 

INT  the  afternoon  of  the  following  day,  the  pilgrims  went  to 
visit  Mr.  Steadfast.  He  was  an  ambassador  of  the  King,  and 
had  charge  of  a  congregation,  among  whom  there  was,  at  that 


208  THE  PILGRIM'S  PROGRESS 

time,  some  special  excitement  on  the  subject  of  religion.  He 
had  been  a  number  of  years  stationed  in  the  same  place,  and 
had  several  limes  been  favored  with  the  like,  special  seasons  of 
refreshing  from  on  high.  They  found  him  just  preparing  to  go 
l  >  the  place  of  worship,  in  company  with  Mr.  Aleck,  who  was 
then  assisting  him,  and  gladly  accepted  the  invitation  to 
with  them,  and  attend  upon  the  public  services.  The  !, 
was  well  tilled  with  an  assembly  of  all  ranks  and  ages.  Deep 
solemnity  appeared  in  almost  every  countenance,  and  an  entire 
stillness  prevailed  during  the  services,  while  all  seemed  to  pay 
the  most  fixed  attention  to  the  speaker.  Mr.  Meek  preached  a 
plain,  scriptural  discourse  on  the  lost  and  ruined  state  of  man 
by  nature.  Having  carefully  explained  his  doctrine,  and 
guarded  it  against  misapprehension,  he  proceeded  to  support  it 
by  arguments  drawn  directly  from  the  King's  book,  or  by  rea- 
soning founded  upon  it,  and  made  a  close  and  pungent  appli- 
cation of  it  to  the  consciences  of  his  hearers,  closing  his  dis- 
course by  calling  upon  them  to  turn  and  live.  His  voice  was 
mild,  yet  solemn  and  earnest,  and  it  was  evidently  his  object 
to  lead  his  hearers  to  feel  the  truth,  by  convincing  their  under- 
standing, and  awakening  their  conscience.  He  used  no  loud 
and  boisterous  tones,  no  theatrical  gesticulation,  no  rhetorical 
flourishes ;  but  seemed  to  wish  his  hearers  to  perceive  and  feel 
the  simple  truth ;  to  think  of  the  subject,  and  of  its  application 
to  themselves,  and  not  have  their  attention  directed  to  the 
speaker,  or  his  manner.  And,  as  far  as  could  be  judged  from 
the  appearance  of  the  congregation,  he  secured  his  object.  For, 
after  the  assembly  was  dismissed,  and  the  pilgrims  mingled 
with  the  throng,  they  heard  no  remarks  about  the  preacher  or 
his  manner,  but  the  hearers  went  away  in  silence,  and  seemed 
to  have  their  minds  still  fixed  upon  the  truths  to  which  they 
had  been  listening. 

On  reaching  the  house  of  Mr.  Steadfast,  the  pilgrims  in- 
quired what  was  the  state  of  things  among  his  people ;  upon 
which  the  following  conversation  took  place : 

Steadfast.  We  hope  that  a  special  work  of  grace  is  going  on 
among  us.  Many  seem  to  be  brought  seriously  to  consider 
their  ways ;  and  a  number,  we  hope,  have  been  turned  from 
darkness  to  light. 

Ardent.  How  many  converts  do  you  reckon  ? 

Stead.  We  are  not  fond  of  counting  numbers,  till  they  come 
forward  and  unite  with  the  church.  We  think  it  is  not  adapted 
to  produce  a  good  effect  upon  those  who  are  thus  set  down 
among  the  number  of  converts.  We  do  not  wish  to  encourage 
any  to  think  they  are  converted,  till  they  have  had  time  and 
opportunity  to  gain  evidence  by  self-examination,  and  compar- 


IN    THE    NINETEENTH    CENTURY.  209 

ing  the  exercises  of  their  own  minds  with  the  marks  laid  down 
in  the  King's  book.  But,  to  give  some  kind  of  an  answer  to 
your  question,  I  would  observe,  that  it  is  now  about  three  months 
since  the  special  attention  commenced,  and  there  have  been 
every  week  several  instances  of  individuals  who  had  been  in 
great  distress  being  brought  to  rejoice  in  those  very  truths  which 
had  distressed  them. 

Ard.  I  observed  that  no  mention  of  the  revival  was  made 
in  the  sermon,  nor  in  any  of  the  public  performances.  I  ex- 
pected it  would  be  expressly  mentioned  in  both. 

Meek.  We  have  a  particular  desire  to  avoid  such  mention 
of  the  revival  in  public  as  should  have  the  appearance  of  boast- 
ing, or  as  could  be  so  construed  by  any  who  might  happen  to 
be  present.  Besides,  we  think  it  of  great  importance  to  have 
the  attention  of  every  hearer  fixed  upon  himself,  and  upon  the 
truths  which  relate  to  his  own  state  and  duty.  And  we  think 
it  better  that  the  preaching,  and  all  the  public  performances, 
should  be  adapted  to  produce  that  effect,  and  thus  be  suited 
to  the  state  of  things,  without  any  express  mention  of  them. 
And  for  the  same  reasons  we  often  caution  the  brethren  in  pri- 
vate against  such  talking  about  the  revival,  in  the  way  of  tell- 
ing news,  as  should  produce  any  of  these  evils. 

Ard.  But,  would  it  not  have  a  tendency  to  promote  the  re- 
vival, if  it  were  talked  about  everywhere,  and  made  as  much 
of  ;;s  possible. 

Meek.  It  might  have  a  tendency  to  make  a  noise  ;  but  we 
think  noise  a  very  unfavorable  circumstance,  and  wish  to  avoid 
it  as  much  as  possible.  This  revival  has  been  gradual  in  its 
progress,  and  very  still. 

Ard.  I  should  think  opposers  would  make  a  noise,  if  you 
do  not. 

Meek.  If  they  do,  we  choose  it  should  be  their  own.  We 
do  not  wish  to  provoke  it ;  nor  when  they  make  it,  to  try  to 
drown  it  by  a  greater  noise. 

Ard.  How  can  you  avoid  provoking  them,  if  you  present 
the  truth  faithfully  ?  Are  not  those  who  hate  the  truth  al- 
ways offended  with  it  ? 

Meek.  Natural  men  are  averse  to  the  truth,  when  presented 
in  the  mildest  manner.  That  they  may  not  be  rendered  un- 
willing to  hear  it,  we  think  it  important  that  the  mode  of  pre- 
senting it  should  be  well  considered,  that  there  may  not  be  any 
thing  to  be  offended  with  but  the  truth  itself.  If  they  are 
treated  in  a  harsh,  abrupt,  or  overbearing  manner,  they  will 
have  occasion  to  complain  of  that ;  and  their  displeasure  at  the 
manner  will  be  very  likely  to  be  associated  with  the  truth  itself 
which  should  be  presented  in  such  a  manner.  For  the  truth's 
18* 


210  Tim  PILGRIM'S  PROGRESS 

sake,  therefore,  and  for  their  soul's  sake,  we  would  have  every 
occasion  of  offenoo  avoided  as  much  as  possible. 

An/.   Have  you,  then,  no  opposition  to  this  revival  ? 

Stead.  There  is  no  open  opposition  that  we  know  of.  Those 
who  attend  with  us  are  generally  convinced  fhat  revivals  are 
of  the  most  beneficial  tendency  ;  and  whatever  aversion  of 
heart  they  may  feel  to  the  truth,  they  are  convinced  that,  in 
urging  it  upon  them,  we  are  influenced  by  a  sincere  desire  to 
do  them  good.  They  are  also  convinced  that  there  is  no  other 
way  of  safety  for  themselves  but  in  becoming  reconciled  to  the 
truth  ;  they  believe  a  change  of  heart  to  be  necessary  ;  and  they 
see  that  this  seldom  takes  place  in  any,  but  in  a  time  of  revival. 
Their  selfish  desire  to  secure  their  own  future  welfare,  operates, 
therefore,  not  only  to  restrain  their  opposition  to  the  work,  but  to 
make  them  rejoice  at  its  commencement,  and  desire  its  continu- 
ance. 

Th.  Is  opposition  always  the  fault  of  the  preacher  ?  Did  not 
the  prophets  and  apostles,  and  even  the  Prince  Immanuel  him- 
self meet  with  opposition  ?  Did  you  never  have  any  opposition 
in  time  of  revival  ? 

Stead.  I  do  not  mean  to  be  understood  that  opposition  is  al- 
ways the  fault  of  the  preacher.  Far  from  it.  I  would  not  adopt 
a  sentiment  that  would  condemn  the  prophets  and  apostles,  and 
our  Lord  himself.  I  mean  that  we  should  not  confound  things 
that  are  entirely  different.  The  natural  heart  is  opposed  to 
truth  and  duty.  That  opposition  is  sometimes  under  a  re- 
straint, so  that  it  docs  not  appear  openly  ;  and  sometimes  it  is 
acted  out  without  restraint.  The  difference  is  owing  to  a  dif- 
ference of  circumstances.  In  some  circumstances,  the  selfish 
feelings  of  men  show  themselves  in  one  way  ;  in  other  circum- 
stances, in  another  way.  We  have  had  opposition  among  us, 
in  former  revivals.  When  I  was  first  stationed  here,  there  were 
many  who  opposed  the  truth  ;  and  when  a  revival  commenced 
under  it,  many  predicted  that  its  continued  exhibition  would 
destroy  the  revival.  And  some  opposed  the  work  itself,  as 
nothing  but  delusion  and  fanaticism,  and  adapted  to  do  great 
mischief.  The  same  means,  however,  in  the  use  of  which  the 
revival  began,  were  continued,  and  the  work  progressed,  till  the 
opposition,  being  let  alone,  died  away  ;  and  the  conviction  was 
at  length  produced  in  this  community  that  such  a  work  is  highly 
desirable  in  its  effects,  and  that  the  preaching  of  the  truth  is 
the  proper  means  of  promoting  it. 

Ard.  You  have  meetings  every  evening,  I  suppose. 

Stead.  No ;  not  so  often  as  that.  We  think  it  quite  possible 
to  have  so  many  meetings  as  to  prove  a  serious  disadvantage  to 
the  work. 


IN    THE    NINETEENTH    CENTURY.  211 

Ard.  How  can  that  be  ?  I  should  think  the  more  the  bet- 
ter. If  Christians  were  properly  engaged  in  the  work,  I 
should  think  they  would  love  to  be  together  as  much  as  possi- 
ble ;  and  if  sinners  were  seriously  impressed,  that  they  would 
be  inclined  to  attend  meetings  nearly  all  the  time. 

Stead.  If  Christians  are  properly  engaged  in  the  work  of  their 
Lord  and  Master,  they  will  be  disposed  to  give  every  duty  its 
proper  time  and  place.  Attending  meetings  is  not  all  they 
have  to  do,  nor  all  they  would  wish  to  do.  If  they  love  to  be 
together  to  engage  in  social  worship,  they  love  also  to  be  alone 
to  attend  the  duties  of  the  closet.  And  we  think  the  latter 
hold  quite  as  important  a  place  as  the  former.  They  have 
some  duties  also  to  their  families,  and  some  duties  in  their  sev- 
eral callings,  which,  if  they  really  love  duty,  they  will  not  be 
disposed  to  neglect.  It  is,  doubtless,  important  to  have  meet- 
ings enough  to  keep  the  minds  of  all  supplied  with  suitable 
matter  for  reflection ;  and  it  is  important,  also,  that  there 
should  be  sufficient  intervals  to  give  time  for  reflection  upon 
the  instruction  received,  time  for  self-examination,  reading  and 
meditation  upon  the  Bible,  and  secret  prayer.  That  deep  and 
humble  piety  which  forms  the  true  spirit  of  a  revival,  has  a 
most  intimate  connection  with  this  class  of  duties,  and  invaria- 
bly suffers  if  they  are  neglected.  It  would  be  a  disadvantage, 
therefore,  to  Christians,  to  have  meetings  so  multiplied,  that 
attending  upon  them,  together  with  the  necessary  attention  to 
their  families  and  their  ordinary  callings,  should  encroach  upon 
the  time  required  for  secret  duties. 

Ard.  I  have  supposed  that  we  were  much  more  apt  to  have 
our  feelings  engaged  by  being  together.  It  is  like  putting 
together  the  almost  extinguished  fire-brands,  which  soon  kindle 
into  a  flame,  by  contact,  but  would  go  out,  if  kept  asunder. 

Stead.  The  analogy  may  hold  good,  so  far  as  coming  together 
has  the  effect  of  bringing  divine  truth  before  the  mind,  and 
thus  directing  the  attention  to  the  proper  objects  of  religious 
feeling.  But  if  meditation  upon  divine  truth,  when  alone,  does 
not  kindle  the  affections,  and  it  requires  the  aid  of  company  to 
do  it,  there  is  reason  to  suspect  that  those  affections  are  not 
produced  by  truth,  but  by  something  else,  and  are  not  of  the 
right  kind. 

Ard.  Is  there  no  danger,  lest,  by  guarding  too  much  against 
feeling  which  is  not  of  the  right  kind,  we  check  all  feeling,  and 
prevent  ourselves  and  others  from  becoming  engaged  in  the 
work  ? 

Stead.  There  is  need  of  discrimination.  If  a  certain  kind  of 
feeling  is  wrong,  no  increase  of  its  quantity  will  make  it  right. 
If  the  feeling  is  wrong  in  its  nature,  any  amount  of  it  is  wrong, 


212 

and  should  be  discouraged.  It  is  only  when  the  feeling  is 
right,  that  it  is  safe  to  encourage  it  and  promote  its  increase. 

Ard.  How  shall  we  know  when  feeling  is  right,  and  when  it 
is  not? 

Stead.  That  feeling  is  right  which  is  conformed  to  the  divine 
law.  No  other  feeling  ought  to  be  called  right  feeling. 

Ard.  When  one  who  has  always  lived  in  rebellion  against 
the  King  discovers  his  true  situation,  and  feels  that  he  is  ex- 
posed to  his  wrath,  that  fear  of  the  wrath  of  the  King  is  right 
feeling  ;  is  it  not  ? 

Stead.  I  suppose  you  will  be  surprised  to  hear  me  say,  No. 
But,  in  most  actual  cases,  I  suppose  we  must  say,  No.  There 
are  two  kinds  of  fear,  sometimes  distinguished  as  filial  fear  and 
slavish  fear.  It  is  filial  fear  which  is  meant  when  it  is  said, 
"  The  fear  of  the  Lord  is  the  beginning  of  wisdom."  But  it  is 
the  latter  kind  which  is  meant  when  it  is  said,  "  I  will  mock 
when  your  fear  cometh."  In  most  cases,  when  the  sinner  is 
awakened,  and  begins  to  fear  that  the  wrath  of  God  will  come 
upon  him,  it  is,  doubtless,  the  slavish  fear  which  he  feels,  the 
mere  terror  of  punishment,  the  same  in  kind,  but  less  in  de- 
gree than  that  which  is  felj,  by  the  spirits  of  darkness  in  the 
prison  of  despair.  There  is  no  right  feeling  in  that.  A  filial 
fear  of  the  Lord  implies  the  love  of  his  holy  character.  And 
if  it  is  connected  with  a  dread  of  his  holy  displeasure,  it  also 
implies  approbation  of  him  for  it,  and  a  reconciliation  to  his 
justice.  The  sinner  who  is  merely  awakened,  does  not  exer- 
cise this  kind  of  the  fear  of  the  Lord.  He  is  afraid  he  shall  be 
cast  off,  as  he  deserves ;  but  he  is  not  reconciled  to  the  law 
and  its  penalty,  as  he  ought  to  be. 

Th.  Is  there  not  a  distinction  to  be  made  also  between  pas- 
sions and  affections  ? 

Stead.  Certainly.  The  passions  are  involuntary  emotions ;  the 
affections  are  voluntary.  When  we  speak  of  fear,  meaning 
thereby  the  dread  of  apprehended  evil,  we  often  include  in  the 
term  an  involuntary  emotion,  which  is  an  animal  feeling,  and 
neither  holy  nor  sinful. 

Ard.  Is  it  not  useful  to  excite  the  animal  feelings  in  a  revi- 
val? 

Stead.  Man  is  so  made  that  no  strong  affections  can  be  ex- 
cited in  him  without  some  animal  feeling  being  excited  also. 
If  men  are  stupid,  and  will  not  listen  to  the  warnings  of  the 
Bible,  it  may  be  useful  to  have  their  animal  feelings  so  far  ex- 
cited as  to  lead  them  to  attend  to  the  subject.  But  those  who 
have  had  the  most  experience  in  revivals  have  found,  that  the 
great  danger  is  commonly  that  of  the  animal  feelings  being  too 
much  excited. 


IN    THE    NINETEENTH    CENTURY.  213 

Ard.  If  my  neighbor's  bouse  is  on  fire,  and  he  is  fast  asleep, 
is  there  danger  Jest  I  should  awake  him  too  soon?  Must  I 
sneak  in  a  very  gentle  voice,  lest  I  excite  his  fears  too  much? 

Stead.  If  you  should  excite  him  so  much,  that  he  should 
not  know  which  way  to  run  ;  and  especially,  if  being  distracted 
with  terror,  he  should  run  into  the  flames,  you  would  think  he 
was  too  much  excited,  -would  you  not  ? 

Ard.  Yes.  But  is  there  any  danger  of  that  in  the  case  of 
the  awakened  sinner  ? 

Stead.  I  think  there  is.  Sinners  are  often  so  ignorant  of 
the  Gospel,  that  they  know  not  what  to  do.  And  if  you  sud- 
denly rouse  their  fears,  and  stimulate  them  to  make  great  ex- 
ertions to  escape  impending  danger,  and  yet  fail  of  directing 
their  exertions  right,  their  very  efforts  to  escape  may  be  the 
means  of  their  destruction. 

Ard.  But  the  directions  of  the  Gospel  are  exceedingly  plain 
and  easy  to  be  understood,  are  they  not  ? 

Stead.  The  difficulty  is  not  that  any  obscurity  belongs  to  the 
directions  of  the  Gospel ;  but  that  there  is  great  blindness  of 
heart  in  the  sinner.  So  great  is  this  blindness,  that  unless  he 
has  been  carefully  instructed  before,  he  will  be  very  likely  to 
misunderstand  the  simplest  directions  that  are  given  him.  And 
then,  how  many  give  him  wrong  directions ! 

Tli.  Is  a  state  of  high  excitement  favorable  to  calm  thought 
and  sober  reflection  ? 

Stead.  No ;  far  from  it.  We  do  not  find  it  so  in  relation  to 
other  matters ;  and  why  should  we  think  it  so  in  matters  of 
religion  ? 

Ard.  Must  I  then  be  always  guarding  myself  and  others, 
lest  we  feel  too  much  on  the  most  important  of  all  subjects  ? 

Stead.  No.  A  state  of  apathy  is  not  favorable  to  any  exer- 
tion. We  must  take  care  and  avoid  both  extremes.  When  the 
feelings  are  sufficiently  moved  to  secure  attention,  let  that 
attention  be  directed  to  divine  truth.  I  am  not  afraid  of  the 
feelings  being  too  much  excited,  provided  it  is  done  in  the  view 
of  truth. 

Th.  What  truths  are  best  adapted  to  promote  a  revival  ? 

Stead.  The  time  will  not  now  permit  a  full  answer  to  your 
question.  Regard  should  be  had  to  what  instruction  the  peo- 
ple have  already  received  ;  and  also  to  what  effects  it  is  desira- 
ble to  produce.  If  Christians  are  to  be  humbled  for  their 
sins,  reclaimed  from  their  backslidings,  and  brought  to  pray  for 
the  outpouring  of  the  Spirit,  it  is  obvious  that  they  need  to 
have  those  truths  presented  which  arc  best  adapted  to  pro- 
duce these  effects  upon  their  minds.  If  sinners  are  to  be  awa- 
kened, convinced  of  sin,  reconciled  to  God,  and  brought  to 


214 

acquiesce  in  the  penalty  of  the  divine  law,  it  is  plain  that  they 
need  to  have  those  truths  presented  to  their  minds  which  are 
adapted  to  produce  these  effects.  These  two  classes  of  sub- 
jects embrace  all  the  great  outlines  of  the  Gospel.  Those  doc- 
trines called  the  doctrines  of  grace,  with  the  duties  which 
grow  out  of  them  as  their  practical  effects,  constitute  the  sub- 
stance of  that  preaching  which  appears  best  adapted  to  pro- 
mote revivals  of  religion.  And  this  is  the  testimony  of  those 
who  have  had  the  most  experience  in  revivals. 

Ard.  But  some  of  those  doctrines  are  much  opposed,  and 
considered  by  many  as  adapted  to  have  a  very  unfavorable 
effect,  especially  at  such  a  time. 

Stead.  I  know  that  very  well.  But  who  are  those  that 
make  this  opposition?  Not  Paul,  and  Peter,  and  the  other 
apostles  in  their  day,  who  filled  their  discourses  and  their  epis- 
tles with  these  truths,  and  declared  them  profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in  righteousness  ; 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works :  not  Luther,  and  Calvin,  and  their  asso- 
ciates in  the  time  of  the  great  Reformation  ;  not  Edwards,  and 
Brainerd,  and  Bellamy,  and  their  associates,  in  the  great  revi- 
vals of  their  day.  Those  who  at  heart  dislike  those  doctrines 
may  say  it ;  but  it  is  not  to  be  expected  that  any  others  will, 
unless  through  ignorance  or  prejudice. 

Having  discoursed  in  this  manner,  the  pilgrims  returned  to 
the  house  of  Mr.  Experience. 


CHAPTER  XXIX. 

IN  the  morning  the  pilgrims  gave  to  Mr.  Experience  an  ac- 
count of  the  visit  they  had  made  on  the  preceding  day  to  Mr. 
Steadfast,  and  of  the  conversation  they  had  had  with  him  and 
Mr.  Meek,  on  the  subject  of  revivals.  Then  said 

Ardent.  Mr.  Steadfast  appeared  to  be  decidedly  of  the 
opinion,  that  preaching  the  doctrines  of  grace  is  the  best  way 
to  promote  a  revival  of  religion. 

Experience.  I  think  it  not  only  the  best  way,  but  the  ortly 
way,  to  promote  a  revival  of  pure  religion.  President  Dwight, 
speaking  of  the  doctrines  termed  the  doctrines  of  grace,  says  : 
"  These  doctrines  have  effectuated,  among  those  who  have  em- 
braced them,  almost  all  the  moral  excellence  which  has  appeared 


IN    THE    NINETEENTH    CENTURY.  215 

in  the  Christian  world.  If  we  may  be  allowed  to  understand 
the  Apostles  in  the  plain  meaning  of  their  declarations,  these 
doctrines  produced  the  mighty  change  which  took  place  amono1 
Jews  and  Gentiles,  in  the  first  and  second  centuries.  In  the 
same  manner  they  renewed  a  great  part  of  the  Christian  world 
i?i  what  is  emphatically  called  the  Reformation.  To  them,  so 
far  as  my  information  extends,  every  revival  of  religion  owes 
its  existence."  The  Presbyterian  General  Assembly,  early  in 
the  present  century,  after  mentioning  some  revivals,  says :  "  In 
producing  the  happy  effects  which  have  been  just  detailed,  God 
has  done  honor  to  his  word  and  ordinances.  As  the  Assembly 
cannot  recognize  as  genuine,  any  work  in  the  hearts  of  men, 
bearing  the  name  of  religion,  but  that  which  is  produced  by  the 
instrumentality  of  truth,  and  acknowledges  and  honors  that 
truth  ;  so  they  observe,  as  usual,  a  confirmation  of  this  great 
principle  in  the  reports  concerning  the  state  of  religion,  at  the 
present  sessions.  In  those  reports  of  the  church,  without  ex- 
ception, in  which  vital  religion  has  flourished,  in  the  course  of 
the  last  year,  the  fundamental  doctrines  of  the  Gospel  have 
been  decidedly  received  and  honored, — such  as  the  total  de- 
pravity of  human  nature,  the  divinity  and  atonement  of  Jesus 
Christ,  the  sovereignty  and  freeness  of  divine  grace,  and  the 
special  influences  of  the  Holy  Spirit  in  the  regeneration  and 
sanctificalion  of  sinners."  With  these  opinions  I  entirely 
accord. 

Th.  I  should  think  Mr.  Meek  must  be  of  the  same  opinion, 
if  we  may  judge  from  the  discourse  we  heard  him  preach. 

Exp.  Certainly.  "  He  is  a  doctrinal  preacher.  It  is  his 
opinion  that  a  belief  of  the  fundamental  doctrines  of  the  Gospel 
is  the  basis  of  all  genuine  religious  experience.  He  admits 
that  there  may  be  religious  excitement,  and  much  religious 
zeal,  where  these  doctrines  are  discarded,  and  even  opposed : 
but  he  has  no  confidence  in  such  excitements.  He  has  learned 
from  his  own  observation  and  experience,  that  the  preaching  of 
these  doctrines  is  suited  to  promote  genuine  revivals  of  religion 
and  that  revivals,  where  they  are  not  faithfully  preached,  are 
apt  to  run  into  the  wildest  fanaticism.  He  believes  that  faith- 
ful, judicious,  doctrinal  preaching  is  adapted  to  humble  saints, 
and  excite  them  to  fervent  prayer,  and  the  diligent  discharge  of 
their  various  duties  ;  and  at  the  same  time,  to  produce  convic- 
tion in  the  consciences  of  sinners,  to  destroy  their  self-righteous 
hopes,  and  to  bring  them  to  the  foot  of  the  cross.  He  has  no 
{«-:ns  that  the  doctrines  of  grace,  when  clearly  explained  and 
properly  exhibited,  will  paralyze  effort  and  encourage  sloth  and 
spiritual  apathy.  He  has  had  abundant  proof  continually  be- 
fore his  eyes,  of  a  directly  contrary  effect.  These  doctrines,  in 


216  THE  PILGRIM'S  PROGRESS 

his  hands,  have  been  the  "  sword  of  the  Spirit,  and  the  power 
of  God  unto  salvation." 

Ard.  The  opinion  of  Mr.  Meek  must  have  great  weight  in 
this  matter,  as  I  understand  he  has  spent  almost  his  whole 
ministerial  life  in  promoting  revivals. 

Exp.  Yes.  There  is  no  man,  within  the  knowledge  of  the 
present  age,  who  has  been  equally  successful  in  this  work. 
From  the  time  he  began  to  preach,  he  was  almost  continually 
engaged  in  revivals,  for  many  years,  till  his  health  failed.  And 
since  that,  he  has  been  only  able  to  labor  occasionally. 

Ard.  What  is  the  great  secret  of  his  success  ? 

Exp.  That  is  a  question  which  has  been  often  asked.  The 
answer  which  he  is  disposed  to  give,  is  simply  this  :  "  Even  so, 
Father,  for  so  it  seemed  good  in  thy  sight."  He  takes  none  of 
the  glory  to  himself.  He  appears  to  have  a  deep  sense  of  the 
fact,  that  God  acts  as  a  sovereign,  and  pours  out  his  Spirit 
when,  and  where,  and  in  what  measure  he  pleases.  He  is  per- 
fectly aware  that  all  human  means  are  utterly  powerless,  unless 
made  effectual  by  the  agency  of  the  Holy  Spirit.  He  does  not 
appear  to  rely  upon  his  own  strength.  He  knows  that  he  is 
an  earthen  vessel,  and  that  when  any  success  attends  his  labors, 
the  excellency  of  the  power  is  of  God,  and  not  of  man.  It  is 
his  firm  belief  of  this  truth,  powerfully  operating  upon  his 
mind,  and  leading  him  to  place  no  dependence  upon  his  own 
efforts,  but  to  look  to  God,  in  humble,  earnest,  and  persevering 
prayer,  which  appears  to  constitute  one  principal  reason  of  his 
success.  But,  as  the  divine  wisdom  adapts  the  means  to  the 
end,  in  other  instances,  so  in  this,  Mr.  Meek  appears  to  possess 
an  uncommon  knowledge  of  the  human  heart,  and  peculiar 
skill  in  presenting  truth  to  the  minds  of  men.  One  who  has 
been  well  acquainted  with  him  for  many  years,  observes,  "  He 
appears  to  me  to  be  uncommonly  discerning  and  skilful  in 
handling  the  doctrines  of  grace,  and  to  have  an  uncommon  in- 
sight into  human  character ;  and  to  be  able,  better  than  most, 
to  place  the  naked  truth  upon  the  conscience,  and  to  demolish, 
with  a  few  heavy  strokes,  all  the  vain  excuses  and  refuges  of 
lies  to  which  sinners  resort  to  screen  themselves  from  the  force 
of  truth." 

Ard.  Is  he  as  eloquent  as  Whitcfield  ? 

Exp.  I  suppose  not.  Whitefield  sometimes  produced  great 
effects  by  a  single  sermon.  It  is  not  so  with  Mr.  Meek.  "  His 
success  appears  to  be  the  combined  effect  of  preaching  in  the 
church,  in  the  lecture-room,  and  of  private  conversation.  His 
preaching  is  always  solemn  and  impressive,  and  sometimes 
quite  eloquent."  But  the  impression  produced  seems  rather 
to  be  the  effect  of  the  truth  he  exhibits,  than  of  his  eloquence, 


IN    THE    NINETEENTH    CENTURY.  217 

as  in  the  case  of  Whitelield.  His  preaching  is  more  instruct- 
ive, and  is  addressed  more  to  the  conscience  than  Whitefield's. 
And  "  as  a  natural  consequence,  the  revivals  which  occur  under 
his  preaching  are  more  pure,  attended  with  less  fanaticism,  and 
a  smaller  proportion  of  temporary  converts." 

Th.  I  have  understood  that  Mr.  Meek  has  been  employed 
in  the  congregations  of  many  preachers,  whose  views  of  truth 
and  duty  are  not  in  all  respects  alike  ;  and  yet  he  pleases  them 
all.  How  is  that  ?  Does  he  change  with  circumstances,  and 
preach  one  thing  at  one  time,  and  a  different  thing  at  another  ? 

Exp.  An  important  inquiry,  and  one  which  has  been  often 
made.  Mr.  Meek  himself  has  told  me  how  it  is.  When  de- 
sired to  labor  with  a  settled  pastor,  he  endeavors  to  ascertain 
his  views  of  truth  and  duty,  and  his  manner  of  preaching.  If 
he  thinks  there  is  enough  of  common  ground  between  them,  so 
that  he  can  have  a  prospect  of  laboring  usefully  and  success- 
fully, without  going  off  that  common  ground,  he  accepts  the 
invitation,  and  is  careful  to  keep  on  that  common  ground.  If 
he  thinks  there  is  not  a  sufficiency  of  common  ground  on  which 
he  can  labor  usefully,  he  silently  retires. 

Th.  But  if  he  labors  in  the  congregation  of  another,  during 
a  revival,  it  must  be  a  difficult  task  for  him  to  conduct  himself 
in  such  a  manner  as  always  to  avoid  unfriendly  comparisons  on 
the  part  of  the  people,  and  jealousies  and  partisan  feelings 
among  those  who  should  be  particularly  attached  to  each. 

Exp.  Difficult  as  it  may  be,  I  have  never  heard  of  the  least 
uneasiness  arising  from  this  source.  He  makes  it  a  great  point 
so  to  direct  his  labors  as  to  render  a  people  more  united 
together,  and  more  attached  to  their  pastor,  than  before  his 
coming  among  them ;  and  he  is  remarkably  successful  in  his 
endeavors  to  do  this.  No  instance  has  been  known  of  any 
trouble  arising  from  his  labors,  but  he  always  seems  to  render 
minister  and  people  more  united  and  happy  than  before.  A 
friend  of  mine,  in  writing  to  some  young  men  who  contem- 
plated becoming  itinerants,  says :  "  The  fact  which  it  is  espe- 
cially to  my  present  purpose  to  mention,  is,  that  this  distin- 
guished itinerant  finds  no  difficulty  to  labor  with  stated  pastors 
without  making  himself  their  rival.  If,  in  any  instance,  he 
cannot  conscientiously  coincide  in  the  views,  or  co-operate  in 
the  measures  of  a  pastor,  among  whose  charge  he  is  invited  to 
labor,  he  does  not  sow  dissension  in  that  church,  nor  seek  to 
detach  their  affections  from  their  minister,  but  quietly  with- 
draws to  another  place.  The  consequence  is,  that  the  visits  of 
this  devoted  servant  of  God  are  always  sought,  and  never 
dreaded  nor  regretted  by  ministers  or  churches." 

Another  says :  "  An  instance  probably  cannot  be  mentioned, 
19 


218 

in  which  the  influence  of  Mr.  Meek  led  to  the  dismission  of  a 
pastor ;  but  many  instances  might  be  mentioned,  in  which  he 
was  instrumental  in  strengthening  the  hands  of  pastors.  He 
would  treat  ministers  with  such  kindness,  and  speak  of  them 
with  such  respect,  as  to  make  the  impression  on  the  minds  of 
their  people,  that  they  were  worthy  of  their  confidence ;  and 
thus  not  a  few,  who  had  almost  lost  their  influence,  were  firmly 
reinstated  in  the  affections  of  their  people." 

Another  says :  "  He  enlisted  the  hearts  and  hands  of  all  the 
church,  and  especially  the  aged  members, — our  fathers,  who 
were  well  informed,  and  who  had  borne  the  burden  and  heat 
of  the  day.  It  was  surprising  to  see  what  overpowering  in- 
fluence his  kindness,  devotion,  and  faithfulness  had  upon  all, 
old  and  young,  saints  and  sinners.  He  had  ready  access  to 
every  conscience.  In  his  intercourse  with  the  people,  he  inva- 
riably produced  favorable  impressions  on  their  minds  in  regard 
to  their  own  pastor.  He  was  not  the  leader,  but  an  assistant  in 
the  work.  My  people  never  before  entertained  and  cherished 
so  high  and  so  affectionate  a  regard  for  their  pastor,  as  in  this 
revival ;  and  when  he  left  us  in  the  midst  of  it,  such  was  the 
effect  of  his  course  in  this  respect,  there  was  scarcely  a  word 
of  inquiry  respecting  Mr.  Meek,  and  the  work  went  on  as  though 
he  were  with  us." 

Th.  But  if  Mr.  Meek  is  so  careful  not  to  preach  sentiments 
different  from  the  pastor,  in  whose  congregation  he  is  laboring, 
I  should  think  there  would  be  many  places  where  he  would 
feel  himself  unable  to  bring  out  the  doctrines  of  grace  very 
fully. 

Exp.  If  he  could  not  preach  the  doctrine  of  the  entire  de- 
pendence of  the  sinner  upon  God  for  salvation,  and  at  the  same 
time  urge  the  obligation  of  immediate  repentance  upon  all  men, 
he  would  think  such  a  place  an  unsuitable  one  for  him  to  labor 
in,  and  would  not  attempt  it.  But  if  he  could  urge  these, 
without  crossing  the  path  of  the  pastor,  he  thought  there  was 
room  to  do  good. 

Th.  I  have  heard  it  asserted,  that  he  does  not  preach  the 
doctrine  of  election,  the  doctrine  of  divine  decrees,  and  the 
like,  very  much,  even  where  there  would  be  no  objection  from 
the  pastor. 

Exp.  Just  hear,  then,  what  one  pastor  writes  on  the  subject. 
"  As  the  revival  became  more  interesting  and  powerful,  he 
preached  more  doctrinally.  He  brought  from  his  treasure  the 
doctrines  of  total  depravity,  personal  election,  reprobation,  the 
sovereignty  of  divine  grace,  and  the  universal  government  of 
God,  in  working  all  things  after  the  counsel  of  his  own  will. 
And  these  great  doctrines  did  not  paralyze,  but  greatly  pro- 


IN     THE    NINETEENTH    CENTURY.  219 

moted  the  good  work.  Never  bad  Mr.  Meek  such  power  over 
my  congregation,  as  when  he  poured  forth,  in  torrents,  these 
awful  truths.  And  at  no  time  were  converts  multiplied  so 
rapidly,  and  convictions  and  distress  so  deep,  as  when  these 
doctrines  were  pressed  home  to  the  conscience." 

Th.  This  seems  to  be  very  decided  testimony.  Is  there  any 
more  such  ? 

Exp.  There  is,  much  more.  His  teacher  says  of  him,  "  Doc- 
trinal theology  was  the  great  subject  of  his  meditation,  study, 
and  delight,  to  which  he  gave  his  strength  from  the  first.  Nor 
was  it  with  him  a  matter  of  dry  speculation.  His  Christian 
experience  grew  out  of  a  cordial  belief  and  reception  of  these 
doctrines,  and  was  modified  by  them ;  so  that  his  Christian 
character  was  uncommonly  mature  at  this  period,  for  one  of 
his  years." 

I  know  a  preacher  who  preaches  the  doctrines  so  much,  thai 
those  who  dislike  them,  complain  of  him  as  preaching  nothing 
else.  This  preacher  has  been  called  to  labor  in  different  places, 
not  long  after  Mr.  Meek  had  been  there  in  a  revival ;  and  he 
says  that  he  usually  found  the  new  converts  made  under  Mr. 
Meek's  preaching  ready  to  hear  the  doctrines  with  delight,  and 
never  knew  any  of  them  make  the  complaint  which  others  often 
did,  of  their  dryness  and  unprofitableness. 

A  settled  pastor  says  of  his  preaching  among  his  people : 
"  The  chief  excellence  of  his  preaching  seemed  to  consist  in 
great  plainness,  and  simplicity,  and  discrimination,  in  much  so- 
lemnity and  affectionate  earnestness  of  manner,  in  the  applica- 
tion of  truth  to  the  heart  and  conscience,  in  taking  away  the 
excuses  of  sinners,  and  leaving  them  without  help  and  hope, 
except  in  the  sovereign  mercy  of  God." 

Another  says,  "  He  feels  it  to  be  of  the  first  importance  to 
preach  the  doctrines  of  grace  with  great  plainness,  in  revivals 
of  religion.  He  has  no  confidence  in  those  revivals  in  which 
these  doctrines  cannot  be  preached.  His  opinion  is,  that  while 
the  preaching  of  divine  sovereignty  and  election,  with  their 
kindred  doctrines,  is  eminently  fitted  to  check  fanaticism,  and 
put  a  period  to  a  spurious  religious  excitement,  it  is  equally 
adapted  to  promote  a  genuine  revival  of  religion." 

He  has  been  heard  to  say,  "  I  have  seen  churches  run  down 
by  repeated  excitements,  in  which  there  was  emotion  merely, 
without  instruction.  In  the  first  stage  of  a  revival,  while  de- 
pravity is  yet  ascendant,  and  conscience  asleep,  I  would  preach 
the  law,  with  its  awful  sanctions  and  solemn  claims  on  sinners 
to  be  holy,  and  that  immediately.  But  when  the  first  move- 
ments of  a  revival  are  past,  and  sinners  are  settling  down  on 
presumptuous  confidences,  I  would  preach  election.  Con- 


220  THE  PILGRIM'S  PROGRESS 

science  is  then  roused  enough  to  make  a  cord  which  sinners 
cannot  break.  Their  own  convictions  arc  on  my  sid<%  so  that 
they  cannot  escape ;  and  I  would  hold  them  fast,  and  repeat 
my  strokes  under  the  lire  and  hammer  of  divine  truth." 

Another  says  :  "  As  might  be  supposed  from  what  has  just 
been  stated,  the  converts  in  these  revivals  cordially  embraced 
the  doctrines  of  grace,  and  were  steadfast  in  their  belief  of 
them.  They  received  them,  both  because  they  appeared  to  be 
clearly  taught  in  the  Scriptures,  and  because  they  were  in  per- 
fect harmony  with  their  own  experience.  They  were  born  into 
the  truth.  The  knowledge  which  they  had  obtained  of  their 
own  hearts  while  under  conviction,  and  the  wonderful  change 
which  had  taken  place  in  their  views  and  feelings  in  relation  to 
divine  objects,  were  all  in  accordance  with  the  evangelical  sys- 
tem, and  entirely  at  variance  with  the  views  of  those  who  deny 
the  doctrines  of  grace.  It  was  no  matter  of  doubt  with  them 
whether  the  natural  heart  is  totally  depraved  and  unreconciled 
to  God.  They  knew  it  to  be  true  in  reference  to  themselves, 
for  it  had  been  matter  of  painful  consciousness.  They  were 
fully  convinced  of  the  necessity  of  regeneration  by  the  special 
agency  of  the  Holy  Ghost ;  for  they  knew  that  if  they  had 
passed  from  death  unto  life,  they  had  'been  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God.'  They  were  also  convinced,  that  unless  God  had 
from  all  eternity  determined  to  make  some  of  mankind  the 
trophies  of  grace,  not  an  individual  of  the  human  race  would 
obtain  salvation.  The  doctrine  of  eternal  and  particular  elec- 
tion, therefore,  appeared  to  them  to  lie  at  the  foundation  of  all 
hope  in  regard  to  the  salvation  of  man ;  and  they  rejoiced  in 
the  assurance,  that  God  has  from  the  beginning,  chosen  some 
to  salvation  through  sanctification  of  the  Spirit  and  belief  of 
the  truth ;  and  in  the  promise  that  all  true  believers  shall  be 
kept  by  the  power  of  God  through  faith  unto  salvation.  The 
converts  were  generally  so  steadfast  in  their  belief  of  these 
doctrines,  that  their  faith  could  not  be  shaken." 


CHAPTER   XXX. 

Tlioughtful.  It  is  often  supposed  that  those  who  preach  the 
sovereignty  of  God  and  the  dependence  of  the  creature,  cannot, 
at  the  same  time,  urge  sinners  to  the  immediate  performance  of 
duty.  Is  it  so  with  Mr.  Meek  ? 


IN    THE    NINETEENTH    CENTURY.  221 

Experience.  By  no  means.  For  "  although  he  dwells  much  in 
his  preaching  on  the  doctrines  of  grace,  and  exhibits,  with  great 
plainness,  the  lost  condition  of  the  sinner,  and  his  entire  depen- 
dence on  the  sovereign  mercy  of  God ;  yet  no  man  ever  holds 
up  more  fully  and  more  clearly  the  obligations  of  men;  or 
presses  more  forcibly  on  the  consciences  of  sinners  the  duty  of 
immediate  repentance.  It  is  a  prominent  object  with  him  to 
show  that  sinners  labor  under  no  inability  to  obey  the  divine  com- 
mands, which  furnishes  them  with  the  least  excuse.  Hence  he 
feels  no  embarrassment  in  urging  upon  them,  by  every  solemn 
and  affecting  consideration,  an  immediate  compliance  with  the 
terms  of  the  Gospel." 

Tk.  Does  he  think  that  preaching  the  doctrines  is  necessary 
to  guard  against  false  conversions  ? 

Exp.  He  does.  "  It  is  his  full  conviction  that  all  genuine  re- 
ligious experience  is  based  on  correct  views  of  the  doctrines  of 
grace,  and  consequently,  that  the  religious  experience  of  those 
whose  views  of  these  doctrines  are  defective  or  essentially  erro- 
neous, will  be  in  like  degree  defective  or  spurious.  He  feels, 
as  we  have  seen,  the  great  importance  of  exhibiting  clearly  the 
doctrines  of  the  cross  in  revivals  of  religion ;  and  hence  he  re- 
gards those  theological  speculations  which  seem  to  him  to  ob- 
scure or  utterly  to  subvert  these  doctrines,  as  directly  tending 
to  corrupt  revivals,  and  in  this  way  to  destroy  the  souls  of 
men.'' 

"  His  strength  has  been  spent  in  revivals  ;  and  it  has  been  his 
constant  aim  to  elevate  their  character,  by  sedulously  guarding 
against  every  thing  which  is  suited  to  mar  their  purity  or  weaken 
their  power  over  the  consciences  of  men.  And  it  is  his  settled 
conviction,  that  the  purity  of  revivals  depends  greatly  on  the 
faithfulness  with  which  the  doctrines  of  the  cross  are  preached. 
He  has  observed  that  when  the  standard  of  orthodoxy  is  low- 
ered, the  danger  of  delusion  is  increased,  and  the  character  of 
revivals  is  injured.  He  says  he  is  well  aware  that  popular  ex- 
citements, without  doctrinal  instruction,  or  with  false  doctrinal 
instruction,  may  be  called  revivals  ;  and  that  zeal  without  knowl- 
edge may  glory  in  the  multiplication  of  its  converts.  But  such 
excitements  he  thinks  are  no  blessing  to  the  Church." 

Ard.  Is  he  in  the  habit  of  putting  his  hearers  on  their  guard 
against  embracing  a  false  hope  ? 

Exp.  He  is.  An  account  of  one  of  the  early  revivals  under 
his  preaching,  says,  "  In  the  course  of  one  or  two  weeks,  seve- 
ral were  found  rejoicing  in  hope."  He  was  exceedingly  anx- 
ious lest  they  should  take  up  with  a  false  and  spurious  hope. 
He  warned  them  of  the  danger  of  self-deception,  reminded  them 
of  the  deceitfulness  of  the  human  heart,  and  pointed  out  the 
19* 


222 

various  ways  in  which  persons  are  liable  to  deceive  themselves. 
He  also  exhibited  with  great  plainness  the  distinguishing  marks 
of  genuine  conversion.  The  work  became  powerful,  and  in  the 
course  of  a  few  weeks,  a  large  number  gave  pleasing  evidence 
of  having  "  passed  from  death  unto  life." 

An  account  of  a  revival  under  his  preaching  in  another 
place,  says :  "  Much  was  said  on  the  danger  of  false  hopes, 
-which  probably  had  an  influence  to  check  flights  of  joy ;  for 
the  subjects  of  the  work  were  much  and  anxiously  inquiring 
how  far  the  adversary  might  possibly  beguile." 

One  well  acquainted  with  his  general  practice,  says,  "  He  is 
very  particular  to  warn  those  who  are  anxious,  and  those  who 
are  indulging  hope,  against  the  danger  of  self-deception.  He 
reminds  them  of  the  deceitfulness  of  the  human  heart,  and  of 
the  unremitted  efforts  of  the  great  adversary  to  delude  unwary 
souls.  He  is  very  cautious  not  to  encourage  premature  hope. 
He  never  tells  a  person  that  he  thinks  he  has  experienced 
religion ;  but  he  often  advises  persons  to  give  up  their  hopes." 

Another  says,  "  He  preaches  what  are  called  the  hard  doc- 
trines, such  as  divine  sovereignty,  election,  and  regeneration, 
with  great  plainness,  discrimination,  and  power.  His  grand 
aim  is  to  instruct,  convince,  and  persuade ;  to  this  end  his  ap- 
peals are  constantly  made  to  the  understanding,  the  conscience, 
and  the  heart.  Any  outbreak  of  mere  animal  feeling,  he  is 
always  afraid  of,  as  tending  to  warp  the  judgment,  and  beget 
false  hopes.  His  grand  aim  is  to  instruct  his  hearers  so  thor- 
oughly, and  point  out  the  difference  between  true  and  spurious 
conversion  so  clearly,  as  to  make  it  difficult  for  them  to  get 
hopes  at  all  without  good  scriptural  evidence  on  which  to 
found  them.  Knowing  how  apt  persons  are  to  cling  to  their 
hopes,  whether  good  or  bad,  he  depends  much  more  upon 
holding  them  back,  till  they  have  good  evidence,  than  upon 
shaking  them  from  their  false  foundations." 

Ard.  I  suppose  such  converts  might  be  expected  to  wear 
well. 

Exp.  Yes.  One  who  has  extensive  knowledge  of  them 
says :  "  As  might  have  been  expected  under  such  a  course  of 
instruction,  the  great  majority  of  those  who  came  out  and  pro- 
fessed religion,  so  far  as  I  have  had  opportunity  to  observe, 
have  worn  well.  They  have  proved  intelligent,  stable,  and 
consistent  Christians.  The  revivals  under  Mr.  Meek's  preach- 
ing have  always  strengthened  the  churches,  and  strengthened 
the  pastors,  where  they  had  them.  I  do  not  believe  that  an 
instance  to  the  contrary  can  be  adduced  from  the  wide  field  of 
his  labors,  nor  that  a  single  church  can  be  pointed  out  which 
does  not  to  this  day  feel  their  blessed  influence." 


IN    THE    NINETEENTH    CENTURY.  223 

In  speaking  of  the  converts  under  the  preaching  of  Mr. 
Meek,  one  writes:  "The  religious  exercises  of  the  subjects  of 
these  revivals,  so  far  as  they  could  be  known,  were  generally 
such  as  indicated  a  radical  change  of  character.  The  whole 
current  of  their  moral  feelings  seemed  to  be  changed.  What 
they  had  hated,  now  they  seemed  to  love.  Those  objects 
which  had  awakened  in  their  bosoms  feelings  of  enmity,  were 
now  contemplated  with  supreme  delight.  Their  affections 
were  not  such  as  could  be  traced  to  the  operation  of  any  nat- 
ural principle  of  the  human  mind,  such  as  self-love  or  natural 
gratitude.  They  did  not  love  God  merely  en  account  of  his 
kindness  to  them ;  but  on  account  of  the  supreme  excellency 
of  his  character.  Their  first  consolation  did  not  arise  from  the 
belief  that  God  had  pardoned  their  sins,  and  received  them  to 
favor,  for  in  most  instances  when  they  first  found  peace  they 
had  no  apprehensions  that  their  sins  were  pardoned.  When 
divine  objects  appeared  to  them  in  a  new  and  pleasing  light, 
they  scarcely  thought  of  their  personal  safety,  or  whether  they 
were  or  were  not  converted.  They  discovered  a  relish  for 
divine  objects  to  which  they  had  been  total  strangers,  and  the 
truths  of  the  Gospel,  with  which  they  had  been  contending, 
were  now  objects  of  complacency.  It  was  no  uncommon  thing 
for  persons  whose  chief  distress  had  arisen  from  the  thought 
that  they  were  in  the  hands  of  God,  to  find  themselves  unex- 
pectedly rejoicing  in  that  very  thought,  contemplating  the 
glory  of  God  as  an  object  of  higher  importance  than  their  own 
salvation  ;  and  all  this,  while  as  yet  they  had  no  idea  of  having 
experienced  a  change  of  heart." 

If  Mr.  Meek  meets  with  any  who  think  they  love  God,  when 
their  love  appears  to  arise  entirely  from  the  belief  that  God 
loves  them,  and  that  he  has  pardoned  their  sins,  and  given 
them  a  title  to  Heaven,  he  endeavors  to  convince  them  that 
such  love  is  natural  to  the  human  heart,  and  affords  no  evi- 
dence of  a  radical  change.  "  The  conversions  in  the  revivals 
under  Mr.  Meek's  labors,  appeared  to  be  widely  different  from 
these.  If  any  cases  occurred  which  appeared  to  be  of  this 
description,  they  were  treated  as  spurious.  If  any  persons 
professed  to  have  experienced  a  change  of  heart,  and  gave  no 
other  evidence  than  what  is  afforded  by  such  religious  affec- 
tions as,  to  use  the  language  of  Brainerd,  have  self  for  their 
beginning,  centre,  and  end,  they  were  advised  to  abandon  their 
hopes  without  delay.  The  converts  in  these  revivals  are  not 
bold,  forward,  self-sufficient,  and  censorious;  but  humble, 
meek,  gentle,  and  docile.  When  we  see  those  who  profess  to 
have  entered  recently  upon  the  Christian  life,  lifted  up  with 
pride,  wiser  in  then-  own  estimation  than  their  teachers,  dis- 


224 


THE  PILGRIM'S  PROGRESS 


posed  to  put  themselves  forward  as  leaders,  abundant  in  their 
censures  of  old  professors,  full  of  self-complacency  and  self- 
commendation,  there  is  reason  to  fear  that  they  know  not 
what  manner  of  spirit  they  are  of.  Such  is  not  the  spirit  of 
the  Gospel." 

Ant.  I  perceived  that  Mr.  Meek  is  very  much  opposed  to  a 
noisy  revival. 

J-^vp.  Yes.  He  is  remarkable  for  his  stillness.  He  uses  no 
harsh,  nor  loud,  nor  boisterous  tones.  And  he  wishes  to  have 
every-body  still  about  him.  He  often  charges  the  people, 
when  he  dismisses  a  meeting,  to  go  home  as  still  as  possible. 
He  "  considers  conviction  of  sin  essential  to  genuine  conver- 
sion ;  and  his  preaching  and  his  conversation  are  adapted  to 
give  sinners  a  clear  and  distressing  view  of  their  character  and 
condition ;  yet  he  endeavors  to  check  all  violent  manifestations 
of  feeling,  by  showing  that  they  have  in  them  nothing  of  the 
nature  of  religion ;  and  when  he  discovers  any  tendency  to 
such  manifestations  in  a  religious  meeting,  he  generally  dis- 
misses the  assembly,  and  advises  the  people  to  retire  in  silence 
to  their  homes."  "  His  meetings  are  regular  and  orderly ; 
characterized  by  great  stillness  and  solemnity.  They  have 
been,  it  is  true,  sometimes  interrupted  by  the  overwhelming 
distress  of  a  convicted  sinner.  But  when  this  is  the  case,  the 
individual  is  immediately  removed  to  a  neighboring  house,  and 
means  adopted  to  check  the  spread  of  sympathetic  affection." 
I  consider  Mr.  Meek  "as  a  remarkable  man,  and  chiefly  I 
think  him  remarkable  for  his  power  of  producing  a  great  ex- 
citement, without  much  appearance  of  feeling.  Under  his 
preaching,  the  people  do  not  either  weep  or  talk  away  their 
impressions.  He  chiefly  addresses  Bible  truth  to  their  con- 
sciences. All  excitement  which  is  not  the  result  of  clear  ap- 
prehensions of  divine  truth,  he  considers  not  merely  useless, 
but  positively  injurious." 

"The  disposition  of  some  unquiet  Christians  to  make  a 
noise  about  a  revival,"  he  considers  very  injurious.  One  says, 
"  When  things  begin  to  assume  a  favorable  appearance,  he 
does  not  like  to  see  professors  of  religion  elated,  and  disposed 
to  talk  about  it  with  an  air  of  exultation.  He  knows  that  flat- 
tering appearances  often  suddenly  vanish,  and  he  has  learned 
that  it  is  apt  to  be  so  when  Christians  begin  to  rejoice  prema- 
turely. He  frowns  upon  every  thing  like  ostentation,  and  dis- 
courages the  disposition  which  too  often  prevails  to  proclaim  a 
revival  upon  the  first  indication  of  unusual  seriousness."  He 
says  the  following  by  another  hand  expresses  his  views  :  "  It 
is  no  favorable  thing  to  see  professors,  at  such  a  time,  full  of 
glee,  busy  in  proclaiming  a  revival.  A  true  work  of  grace 


IN    THE    NINETEENTH    CENTURY.  225 

needs  no  proclamation.  Is  there  not  reason  to  fear  that  revi- 
vals arc  often  checked  in  this  way?  If,  when  a  little  serious- 
ness appears,  in  a  few  individuals  in  a  place,  it  is  immediately 
noised  abroad,  and  perhaps  published,  that  a  great  work  is  go- 
ing on,  is  it  not  overrating  the  attention,  and  tempting  Chris- 
tians to  cease  their  mourning,  to  lift  up  their  eyes  to  see  what 
is  not  to  be  seen,  to  say,  Ah,  we  have  found  it,  henceforth  we 
may  rejoice,  and  be  satisfied.  I  have  heard  many  such  intro- 
ductions and  confident  predictions,  when  the  reality  proved  to 
be  feeble.  Such  a  course  not  only  exposes  religion  to  reproach 
among  the  enemies  of  revivals,  but  prevents  the  very  thing 
which  it  was  designed  to  promote." 

On  a  certain  occasion,  when  he  was  laboring  hi  Centre  street, 
he  says :  "  Seven  years  ago,  about  two  thousand  souls  were 
hopefully  born  into  the  kingdom  in  this  vicinity,  in  our  denom- 
ination, with  comparative  stillness.  But  the  times  have  alter- 
ed. The  kingdom  of  God  now  cometh  with  great  observation. 
There  is  an  interesting  state  of  things  in  this  place.  But  I 
have  great  fears  that  the  disposition  of  some  zealous  Christians 
round  about  us,  to  proclaim  it  abroad,  and  to  run  before  their 
own  hearts,  will  run  it  out  into  noise.  I  have  already  felt  the 
evil.  I  find  that  many  are  disposed  to  make  ten  times  as  much 
of  the  same  state  of  things,  as  I  have  been  in  the  habit  of 
doing,  though  they  know  but  a  small  part  of  what  I  have  seen 
in  this  place.  Various  reports  have  gone  out  concerning  a  re- 
vival in  this  place,  which  have  done  us  much  mischief.  If  they 
would  let  us  alone,  I  should  expect  a  great  work  here.  But 
amidst  so  much  noise  and  bluster  of  Christians  it  promises  fair 
to  end  in  smoke." 

These  things  indicate  his  general  course.  "  When  a  young 
man,  he  read  in  an  old  book  the  maxim,  '  Do  all  the  good  you 
can  in  the  world,  and  make  as  little  noise  about  it  as  possible.'  " 
This  maxim  had  great  influence  in  the  formation  of  his  charac- 
ter. He  never  seemed  elated  with  his  success,  but  was  re- 
markably humble,  modest,  and  unassuming. 


CHAPTER   XXXI. 

Ardent.  Does  Mr.  Meek  "  believe  in  any  such  notion  of  the 
prayer  of  faith,  as  that  it  will  always  obtain  the  particular 
things  prayed  for,  if  we  only  believe  we  shall  have  them  ?" 


226 


Till] 


Experience.  So  far  from  it,  he  says  in  reference  to  this  the- 
ory, "  Some,  in  their  zeal  on  the  subject  of  the  prayer  of  faith, 
are  tormenting  others  with  their  peculiar  sentiments,  which,  if 
correct,  every-body  sees  must  equally  condemn  themselves  ; 
thus  making  themselves  and  their  sentiments  perfectly  ridicu- 
lous." 

Ard.  Does  he  believe  that  it  is  necessary  for  sinners  to  be 
under  conviction  a  considerable  time  before  they  can  be  con- 
verted ? 

Exp.  He  believes  that  sinners  must  be  brought  to  see  the 
deep  depravity  of  their  own  hearts,  in  order  to  be  converted. 
"  He  has  no  confidence  in  those  revivals  which  dispense  with 
the  'law  work.'  "  But  he  does  not  suppose  that  the  work  of 
conviction  needs  to  be  of  long  continuance.  Although  in  his 
own  case,  it  was  protracted  through  many  months,  ^he  does 
not  suppose  it  is  always  so  in  cases  of  genuine  conversion  ;  nor 
indeed  ordinarily  so,  when  the  doctrines  of  the  Gospel  are 
fully  and  plainly  preached,  and  the  obligations  of  sinners  faith- 
fully pressed  upon  their  consciences.  Under  his  preaching, 
convictions  are  generally  of  short  continuance ;  but  they  are 
clear,  and  frequently  they  are  exceedingly  distressing. 

Ard.  What  is  the  general  course  in  which  the  minds  of  those 
who  are  subjects  of  the  work  under  his  ministry  are  led? 

Exp.  "  In  the  first  stages  of  their  concern,  they  are  usually 
filled  with  alarm  on  account  of  their  past  lives.  Seeing  them- 
selves in  danger,  they  go  about  to  establish  their  own  righteous- 
ness ;  hoping  by  their  abundant  religious  services  to  appease 
the  anger  of  God,  and  to  secure  an  interest  in  his  favor.  But 
they  are  soon  convinced  of  the  futility  of  these  efforts.  The 
more  they  strive  to  make  themselves  better,  the  more  they  see 
the  worthlessness  of  their  own  works.  They  are  brought  to 
see  that  they  are  actuated  in  all  they  do  by  unholy  motives  ; 
and  that,  so  far  from  growing  better,  they  are  adding  sin  to 
sin,  and  sinking  deeper  and  deeper  in  guilt  and  wretchedness. 
Thus  they  are  convinced  of  their  utterly  lost  condition,  and  of 
their  entire  dependence  for  salvation  upon  the  sovereign  mercy 
of  God.  And  while  in  this  state,  they  frequently  become  sen- 
sible of  the  most  dreadful  heart-risings  against  God ;  accusing 
their  Maker  of  injustice  in  his  commands  and  threatenings,  and 
of  partiality  in  the  dispensation  of  his  grace.  And  when  they 
see  others  brought  to  rejoice  in  hope,  while  they  are  still  left, 
it  sometimes  fills  them  with  the  bitterest  opposition.  This  dis- 
covery of  the  desperate  wickedness  of  their  hearts  occasions 
the  most  acute  distress.  In  some  instances  the  mental  agony 
is  overwhelming.  But  such  extreme  distress  is  generally  of 


IN    THE    NINETEENTH    CENTURY.  227 

short  continuance ;  and  in  most  cases  it  is  soon  succeeded  by 
joy  and  peace  in  believing." 

Th.  Does  Mr.  Meek  use  any  measures  for  the  purpose  of  pro- 
ducing an  effect,  any  thing  which  may  be  called  machinery  ? 

Exp.  No  ;  unless  what  is  called  the  inquiry  meeting  should  be 
reckoned  of  that  description.  That  is  thought  to  be  a  measure 
of  his  introducing.  It  is  simply  the  appointment  of  a  meeting 
for  those  who  are  seriously  impressed,  at  which  he  and  the  pas- 
tor may  see  them  apart  from  others,  and  have  personal  conver- 
sation with  each,  and  give  them  individually  such  instruction  as 
their  cases  may  severally  require. 

Th.  Is  Mr.  Meek  disposed  to  converse  much  with  awakened 
sinners  ? 

Exp.  "  He  has  often  remarked  that  a  great  deal  of  conver- 
sation has  a  tendency  to  confuse  the  mind,  and  to  dissipate 
rather  than  to  deepen  religious  impressions.  He  would  con- 
verse with  them  enough  to  keep  the  subject  before  their  minds, 
and  to  correct  any  false  notions  which  they  might  have  imbibed. 
More  than  this  he  considers  not  only  unnecessary,  but  preju- 
dicial." 

Ard.  Does  Mr.  Meek  use  the  anxious  seat,  or  call  upon  sin- 
ners to  rise  in  the  public  assembly,  to  signify  their  desire  to  be 
prayed  for  ? 

Exp.  No,  never ;  nor  any  of  the  kindred  measures,  such  as 
calling  upon  Christians  to  rise  by  way  of  expressing  a  promise, 
or  requesting  sinners  to  promise  to  submit  in  a  given  time,  or 
praying  for  persons  by  name,  and  the  like. 

Ard.  Does  he  continue  his  meetings  all  night,  sometimes, 
when  there  is  a  high  state  of  feeling  ? 

Exp.  No.  He  never  holds  them  to  an  unseasonable  hour. 
He  would  think  there  was  too  much  excitement,  if  there  was  a 
disposition  to  stay  to  a  late  hour.  He  would  prefer  to  have  all 
go  home,  and  retire  to  their  closets  with  their  Bibles,  and  attend 
alone,  each  one  to  the  state  of  his  own  heart. 

One  pastor  with  whom  he  labored  for  a  time,  writes  as  fol- 
lows: "The  state  of  feeling  which  at  this  time  pervaded  the 
congregation  was  interesting  beyond  description.  There  was 
no  commotion,  but  a  stillness  in  our  very  streets.  Public  meet- 
ings, however,  were  not  very  frequent.  They  were  so  appointed 
as  to  afford  opportunity  for  the  same  individuals  to  hear  preach- 
ing twice  a  week  besides  the  Sabbath.  Occasionally  there  were 
also  meetings  of  an  hour  in  the  morning  or  at  noon,  at  private 
dwellings,  at  which  the  serious  in  the  neighborhood  were  con- 
vened, on  short  notice,  for  prayer  and  conference.  The  mem- 
bers of  the  church  also  met  weekly,  in  convenient  sections,  for 
prayer,  and  commonly  on  the  evenings  selected  for  the  meetings 


228  THE  PILGRIM'S  PROGRESS 

of  the  anxious.  From  those  various  meetings,  the  people  were 
accustomed  to  retire  directly,  and  with  little  communication  to- 
gether, to  their  respective  homes.  They  were  disposed  to  be 
much  alone,  and  were  spontaneously  led  to  take  the  Bible  for 
their  guide.  The  Bible  was  preferred  to  all  other  books,  and 
was  searched  daily  with  eager  inquiry." 

Ard.  What  directions  does  he  give  to  awakened  sinners  ? 

Exp.  He  directs  them  to  repent  and  believe  the  Gospel.  "  He 
urges  upon  sinners  the  duty  of  immediate  repentance,  and  shows 
them  that  they  can  do  nothing  short  of  repentance,  which  will 
in  the  least  degree,  improve  their  condition.  He  endeavors  to 
destroy  all  their  dependence  on  their  own  works,  to  show  them 
that  all  their  religious  services  are  selfish  and  sinful,  and  that 
God  has  made  no  promise  of  pardon  to  any  thing  short  of  faith 
and  repentance." 

Ard,  What  does  he  think  of  telling  awakened  sinners  to 
"  wait  at  the  pool,"  and  hope  to  be  healed  ? 

Exp.  He  thinks  the  direction,  as  it  would  be  likely  to  be  un- 
derstood by  an  awakened  sinner,  is  entirely  erroneous,  and 
adapted  to  destroy  his  soul.  I  have  heard  him  in  his  preach- 
ing, endeavor  to  correct  this  mistake,  by  placing  in  strong  con- 
trast with  it  some  of  the  divine  requirements,  such  as,  "  Choose 
you  this  day,  whom  ye  will  serve," — but  "wait  at  the  pool.'" 
Behold  now  is  the  accepted  time ;  behold  now  is  the  day  of 
salvation," — but  "wait  at  the  pool.'"  "  God  now  oommandeth 
all  men  everywhere  to  repent," — but  "  wait  at  the  pool." 

Ard.  Of  course  he  would  not  tell  the  awakened  sinner  to  be 
"patient,  and  wait  God's  time." 

Exp.  No.  He  says,  "  to  tell  the  anxious  sinner  to  be  pa- 
tient, without  a  new  heart,  is  the  same  as  to  tell  him  to  dis- 
miss his  anxiety,  and  go  back  to  a  state  of  stupidity.  Patient 
in  his  sins  !  Rather  let  him  be  more  and  more  impatient  with 
himself,  and  with  his  deplorable  condition."  "But  when  is 
God's  time  ?  Do  those  who  direct  sinners  to  wait  God's  time, 
mean  that  it  is  not  their  duty  to  repent  and  believe,  till  God 
grants  them  repentance  and  faith  ?  Then  it  never  was  the  duty 
of  those  sinners  to  repent,  who  have  gone  to  destruction,  and  it 
never  will  be."  And  he  added,  "  If,  through  false  pity,  we 
console  the  sinner  under  these  circumstances,  there  is  reason  to 
fear  that  his  blood  will  be  required  at  our  hands.  If  we  direco 
the  sinner  to  wait,  we  direct  him  to  run  the  awful  hazard  of 
losing  his  soul." 

Ard.  Would  he  tell  a  convicted  sinner,  "  Don't  despair  ?" 

Exp.  With  reference  to  that  direction,  he  says,  "  The  thing 
that  distresses  the  convicted -sinner,  is  the  fear  that  he  never 
shall  repent.  From  his  own  experience  he  has  full  conviction 


IN    THE    NINETEENTH    CENTURY.  229 

that  it  will  never  be  easier  to  repent  than  now.  His  sins  are 
increasing,  and  his  heart  is  becoming  more  and  more  perverse. 
Christ  has  said,  '  Except  ye  repent,  ye  shall  all  likewise  per- 
ish.' He  believes  it.  He  despairs  of  obtaining  salvation  with- 
out repentance ;  and  of  this  he  ought  to  despair.  But  here 
the  sinner  asks,  '  Do  you  think  I  ever  shall  become  a  Chris- 
tian ?'  This  is  a  most  interesting  crisis ;  and  a  little  flattery 
here  may  ruin  the  soul.  The  proper  answer  to  this  inquiry  is, 
I  do  not  know  :  it  is  altogether  uncertain.'  " 

Ard.  What  does  he  think  of  the  notion  that  the  prayers  and 
doings  of  the  awakened  sinner  may  be  like  the  cries  of  the 
young  ravens,  the  natural  expression  of  distress,  and  not  to  be 
condemned  as  sinful  ? 

Exp.  He  thinks  it  an  error,  and  a  very  dangerous  one  too. 
He  learned  better  from  his  own  experience.  When  under  con- 
viction, he  made  such  prayers  as  other  awakened  sinners  do. 
But  he  became  fully  convinced  that  they  were  all  selfish  and 
sinful.  "One  day  while  alone  in  the  field,  engaged  in  prayer, 
his  heart  rose  against  God,  because  he  did  not  hear  and  answer 
his  prayers.  Then  the  words  of  the  apostle,  '  the  carnal  mind 
is  enmity  against  God,'  came  to  his  mind  with  such  overwhelming 
power,  as  to  deprive  him  of  strength,  and  he  fell  prostrate  on  the 
earth.  The  doctrines  of  the  Gospel,  particularly  the  doctrines 
of  divine  sovereignty  and  election,  were  the  source  of  great  dis- 
tress to  him.  Although  his  heart  was  unreconciled  to  them, 
he  dared  not  deny  them,  for  he  was  convinced  they  were  taught 
in  the  Bible.  Meanwhile  he  became  fully  convinced  that  the 
commands  of  God  are  perfectly  just,  that  it  was  his  immediate 
duty  to  repent,  and  that  he  had  no  excuse,  for  continuing  an- 
other moment  a  rebel  against  God.  At  the  same  time  he  saw 
that  such  was  the  wickedness  of  his  heart,  that  he  never  should 
repent  unless  God  should  subdue  his  heart  by  an  act  of  sov- 
ereign grace.  With  these  views  of  his  condition  his  distress 
was  sometimes  almost  insupportable.  At  one  time  he  really 
supposed  himself  to  be  dying,  and  sinking  into  hell.  For  seve- 
ral hours  his  horror  of  mind  was  inexpressible.  Not  long  after 
this,  there  was  a  change  in  his  feelings.  He  felt  a  calmness 
for  which  he  knew  not  how  to  account.  He  thought,  at  first, 
that  he  had  lost  his  convictions,  and  was  going  back  to  stupid- 
ity. This  alarmed  him,  but  still  he  could  not  recall  his  former 
feelings.  A  sweet  peace  pervaded  his  soul.  The  objects  which 
had  given  him  so  much  distress,  he  now  contemplated  with  de- 
light. He  did  not,  however,  for  several  days,  suppose  that  he 
had  experienced  a  change  of  heart,  but  finding  at  length  that 
his  views  and  feelings  accorded  with  those  expressed  by  others 
whom  he  regarded  as  the  friends  of  Chiisf,  he  br^an  to 
20 


230 

think  it  possible  that  he  might  have  passed  from  death  unto 
life." 

Such  an  experience  as  this  left  no  doubt  in  his  mind  that  all 
the  prayers  and  tears  and  cries  of  the  awakened  sinner,  are  pos- 
itively sinful.  And  his  converts  also  learn  the  same  lesson. 
Under  his  teaching  they  become  sensible  that  "  previous  to  their 
conversion,  their  hearts  are  opposed  to  all  the  spiritual  duties 
which  God  requires.  The  more  they  see  of  God,  of  them- 
selves, and  of  the  terms  of  salvation,  the  more  hopeless  their 
condition  appears  to  them ;  and  thus  their  prospects  become 
darker  and  darker,  until  light  breaks  in  from  above.  They  know 
they  have  resisted  every  overture  of  mercy,  and  that  their 
feelings  and  moral  actions  are  sinful,  to  the  very  moment 
when  their  hearts  are  renewed  by  the  power  of  the  Holy  Spi- 
rit," 

Ard.  How  soon  does  Mr.  Meek  think  it  best  that  new  con- 
verts should  be  received  into  the  church  ? 

Exp.  "  He  is  cautious  in  admitting  persons  into  the  church. 
He  does  not  encourage  any  to  make  a  profession  of  religion  till 
they  give  satisfactory  evidence  of  a  change  of  heart."  He  has 
sometimes  received  the  thanks  of  individuals  whom  he  had  kept 
back,  but  whom  others  were  disposed  to  admit,  without  suffi- 
cient evidence.  On  one  occasion,  while  he  was  in  Centre  street, 
he  labored  in  a  destitute  congregation,  and  had  a  revival. 
"  When  he  first  went  there,  he  expected  to  remain  but  a  short 
time.  This  circumstance  induced  him  to  hold  meetings  more 
frequently  than  he  did  in  ordinary  cases ;  and  he  was  obliged  to 
close  his  labors  there  in  about  two  months  from  the  time  the 
revival  began ;  and  as  the  church  was  destitute  of  a  pastor,  he 
admitted  some  of  the  converts  to  the  church  sooner  than  he  was 
wont  to  do." 

Th.  Since  Mr.  Meek  has  been  so  useful,  and  has  rendered  such 
aid  to  the  settled  pastors,  would  it  not  be  well  to  have  an  order 
of  men  like  him,  whose  stated  employment  should  be  to  itinerate 
among  the  churches,  and  assist  the  pastors  in  times  of  revival  ? 

Exp.  Mr.  Meek  thinks  not.  He  once  had  the  offer,  from  an 
association  of  his  brethren,  of  receiving  a  regular  appointment, 
and  a  stated  salary,  that  he  might  devote  himself  to  this  work. 
But  he  not  only  declined  the  appointment,  but  convinced  his 
brethren  that  the  measure  would  be  unsafe. 

Th.  His  example,  however,  must  have  pleaded  powerfully  in 
favor  of  the  measure.  When  he  hud  been  instrumental  of  such 
abounding  good,  it  must  have  been  considered  a  strong  indica- 
tion that  such  an  appointment  would  be  wise. 

Erp.  He  knew  the  hazard  was  too  great.  He  had  been  ac- 
quainted, when  he  first  began  to  preach,  with  several  itinerants, 


IN    THE    NINETEENTH    CENTURY.  231 

whose  labors,  if  instrumental  in  doing  some  good,  were  also 
productive  of  much  evil.  He  had  labored  on  the  ground  which 
had  been  laid  waste  by  the  itinerants  of  the  great  revival  in  the 
last  century.  And  he  had  seen  young  men  coming  forward 
every  year,  with  more  zeal  than  knowledge,  to  enter  upon  simi- 
lar labors.  "  He  has  often  been  heard  to  say,  that  a  few  men 
might  be  very  usefully  employed  as  itinerants,  if  we  could  be 
sure  of  obtaining  men  of  the  right  character — men  who  would 
co-operate  with  settled  pastors,  and  aid  them  in  putting  down 
irregularities,  and  promoting  order."  But  he  had  no  expecta- 
tion that  such  a  result  could  be  secured.  He  thought  if  the 
door  was  once  opened  for  the  admission  of  such,  numbers  of 
others  would  rush  in,  who  would  do  more  harm  than  good ;  as 
happened  in  the  days  of  Davenport  and  his  associates ;  and  is 
happening  now,  to  an  alarming  extent. 

Th.  How  came  Mr.  Meek  to  have  such  a  deep  sense  of  the 
importance  of  the  pastoral  office,  having  never  been  a  pastor 
himself? 

Exp.  He  learned  it  during  his  early  labors  in  the  ministry. 
He  commenced  in  a  part  of  Pilgrim  street  where  there  had 
once  been  flourishing  churches,  but  which  had  been  laid  waste 
in  the  last  century,  "  by  the  measures  which  Davenport  and 
other  itinerants  of  that  period  had  introduced.  He  became  ac- 
quainted with  some  aged  people,  who  gave  him  an  account  of 
the  proceedings  of  that  day,  and  of  their  results,  as  they  had 
been  developed  in  the  course  of  half  a  century.  He  has  often 
spoken  with  deep  interest,  of  this  period  of  his  labors,  and  of 
the  use  which  the  information  he  at  this  time  obtained  was  to 
him  in  after  life.  He  learned  that  those  who  labor  as  itinerants, 
even  if  they  have  the  best  intentions,  are  in  peculiar  danger  of 
mistaking  false  zeal  for  true  ;  and  of  being  betrayed  into  great 
indiscretions.  He  learned,  also,  that  the  imprudences  of  one 
itinerant  may  produce  incalculable  evils, — evils  which  will  extend 
through  many  generations.  While  surveying  these  fields  of 
moral  desolation,  he  became  deeply  impressed  with  the  impor- 
tance of  a  settled  ministry.  He  saw  that  where  there  is  no  set- 
tled ministry,  the  minds  of  the  people  become  unsettled  in  re- 
gard to  religious  truth,  and  they  are  easily  carried  about  by 
every  wind  of  doctrine  ;  that  erroi  ists  of  every  description  come 
in  and  occupy  the  ground,  and  that  when  there  is  any  religious 
excitement  among  them,  it  is  peculiarly  liable  to  run  into  the 
wildest  fanaticism.  In  the  midst  of  a  people  thus  situated,  re- 
ligion and  fanaticism  become  identified.  They  know  of  no 
other  kind  of  religion  ;  and,  of  course,  they  seek  and  expect  no 
other.  He  found  that  the  churches  which  had  been  made  des- 
olate by  the  labors  of  Davenport  and  his  coadjutors  half  a  cen- 


232 

tury  before,  had  remained  desolate;  that  there  still  existed 
among  the  people  tlie  most  violent  prejudices  against  settle.! 
pastors,  and  all  regular  ecclesiastical  organizations,  lie  saw 
that  the  same  self-righteous  and  denunciatory  spirit,  which  first 
rent  and  scattered  the  chuivhes,  was  still  prevalent,  and  that 
those  measures  which  accompany  and  promote  fanaticism,  such 
as  calling  persons  to  the  anxious  seat,  requesting  them  to  rise 
to  be  prayed  for,  or  to  signify  that  they  had  given  their  hearts 
to  God,  encouraging  females  to  exhort  and  pray  in  promiscuous 
assemblies,  &c.,  were  still  rife  among  them.  These  measures 
were  adopted  in  these  waste  places/'  even  by  those  of  our  de- 
nomination. 

"  There  were  at  that  period  some  itinerants  of  our  denomina- 
tion, not  unlike  some  of  the  present  day,  who  were  in  the  habit 
of  visiting  those  waste  places,  and  who  imbibed  and  encouraged 
the  spirit  just  described.  Some  of  these  itinerants  appeared  to 
be  good  men ;  but  they  were  greatly  deficient  in  prudence,  and 
were  often  impelled  by  false  zeal.  They  were  usually  found 
arrayed  against  settled  pastors,  and  their  influence  went  to  pro- 
mote the  interests  of  the  fanatical  sects,  with  which  they  were 
in  the  habit  of  co-operating  in  their  religious  meetings.  These 
itinerants,  and  those  with  whom  they  associated,  perceiving 
that  Mr.  Meek  was  a  young  man  of  zeal,  took  great  pains  to 
draw  him  into  their  views,  and  to  infuse  into  his  mind  prejudices 
against  settled  pastors,  by  insinuating  that  they  were  enemies 
to  revivals,  and  thus  secure  his  co-operation  in  their  radical 
movements.  But  he  at  once  perceived  that  they  were  actu- 
ated by  a  wrong  spirit,  and  that  the  course  they  were  pursuing 
was  adapted,  not  to  promote,  but  to  injure  the  cause  of  re- 
ligion. He  saw  that  the  whole  weight  of  their  influence  was 
employed  to  increase  and  perpetuate  the  prejudices  of  the 
people  against  sound  doctrine  and  ecclesiastical  order;  and 
that  so  far  from  repairing  the  wastes  of  Zion,  they  were  only 
making  them  more  desolate." 

"  The  knowledge  which  Mr.  Meek  obtained  while  laboring 
in  this  region,  led  him  to  entertain  great  respect  for  the  pas- 
toral office.  He  was  convinced  that  without  a  settled  ministry, 
there  could  be  no  rational  prospect  of  building  up  churches,  or 
of  enjoying  genuine  revivals  of  religion  ;  that  flocks  scattered 
on  the  mountains,  with  no  faithful  shepherd  to  watch  and  feed 
them,  would  become  the  prey  of  ravening  wolves.  He  became 
also  convinced  that  a  tremendous  responsibility  rests  upon 
those  who  labor  as  itinerants ;  and  that  it  is  their  duty  not  to 
weaken  the  hands  of  settled  pastors,  but  to  do  all  in  their 
power  to  strengthen  them.  This  lesson  was  of  immense  im- 
portance to  him,  in  preparing  him  for  that  course  of  labor  to 


IN    THE    NINETEENTH    CENTURY.  233 

which  he  has  been  called  ;  and  it  is  doubtless  one  reason  why 
he  has  been  enabled  to  shun  those  indiscretions  into  which 
most  itinerants  have  fallen." 


CHAPTER   XXXII. 

ONE  day,  while  Thoughtful  and  Ardent  were  walking  out, 
it  happened  that  they  passed  through  a  street  a  little  to  the 
west  of  Pilgrim  street ;  and  as  they  were  walking  along,  and 
observing  the  manner  of  the  people,  they  saw  a  man,  Avhom 
they  afterwards  found  to  be  Mr.  Bold,  coming  towards  them 
with  a  hurried  step,  clothed  partly  in  the  habit  which  Evan- 
gelist wore,  and  partly  in  the  dress  of  the  people  of  the  town. 
When  he  came  up  to  them,  he  addressed  them  without  any  of 
the  ordinary  forms  of  salutation,  as  follows : 

Bold.  Are  you  true  pilgrims,  or  only  such  by  profession  ? 

Thoughtful,  We  profess  to  be  pilgrims ;  and  if  we  are  not 
deceived,  AVC  have  some  real  regard  for  the  Prince  Immanuel. 

Bold.  Do  you  pray  ?  Are  you  engaged  in  the  cause  of  the 
Prince  ?  Or  are  you  no  better  than  cold-hearted  professors  ? 

Th.  WTe  are  not  probably  so  ardent  in  his  cause  as  we  ought 
to  be.  Yet  we  think  we  take  some  delight  in  communion  with 
our  Lord. 

Bold.  Do  you  pray  in  faith  ?  Or  do  you  only  mock  the 
King,  by  asking  things  which  you  do  not  expect  him  to  grant? 

Th.  We  aim,  in  our  petitions,  to  ask  for  such  things  as  ap- 
pear to  us  desirable ;  and  then  leave  our  petitions  with  the 
King,  after  the  example  of  our  Lord,  saying,  "  Not  my  will, 
but  thine  be  done." 

Bold.  Aye ;  I  see  that  you  have  no  faith.  I  do  not  want 
to  hear  any  one  pray  so,  more  than  once  or  twice,  to  be  con- 
vinced that  he  is  destitute  of  faith. 

Th.  We  believe  that  true  faith  in  the  King  consists  in  having 
confidence  in  his  superior  wisdom  ;  and  that  leads  us  to  make 
our  judgment  of  what  is  best,  subordinate  to  his. 

Bold.  Well,  well :  I  see  that  you  are  as  cold  as  ice.  But  if 
you  wish  to  get  your  hearts  warmed,  come  along  with  me. 
There  is,  in  a  neighboring  street,  a  great  and  powerful  work ; 
and  if  you  will  but  come  and  see,  you  will  be  filled  with  won- 
der and  astonishment.  Come  along. 

So  Thoughtful  and  Ardent  followed  Mr.  Bold  into  a  street 
20* 


234 

called  Westerly  street,  where  they  soon  perceived  there  was 
considerable  excitement  among  the  people,  many  of  them  being 
gathered  in  little  groups,  and  talking  earnestly  among  them- 
selves ;  and  from  what  they  heard,  it.  appeared  that  some  were 
speaking  of  the  great  and  glorious  work  which  they  said  was 
going  on,  and  others  were  contradictir.g  and  opposing.  Mr. 
Bold,  who  led  the  way,  often  spoke  to  passers  by,  in  the  same 
abrupt  manner  in  which  he  had  addressed  them,  saying  to  one, 
"You  are  an  enemy  to  the  King ;"  to  another,  "You  are  as 
proud  as  Lucifer ;"  to  another,  "  You  are  going  right  to  the 
pit,"  and  the  like,  which  seemed  to  be  very  offensive  to  those 
who  were  thus  addressed ;  and  some  openly  cursed  him  for 
his  pains. 

They  soon  went  into  a  place  of  worship,  and  Mr.  Bold  com- 
menced the  exercises.  In  his  prayer,  there  seemed  to  be  sev- 
eral things  quite  unusual.  There  was  a  very  familiar,  talking 
manner,  as  if  the  suppliant  had  forgotten  his  station,  and  was 
talking  with  an  equal.  There  seemed  also  to  be  little  or  no 
confession  of  sin,  in  the  prayer;  but  it  seemed  to  be  prin- 
cipally filled  up  with  petitions  for  various  individuals  whose 
names  were  mentioned,  and  the  opportunity  seemed  to  be  em- 
braced, to  tell  all  the  bad  things  which  the  person  officiating 
had  known  or  imagined  about  them.  He  then  preached  a  dis- 
course, which  contained  much  truth,  but  presented  in  a  very 
singular  way.  The  names  and  titles  of  the  Divine  Being  were 
used  with  great  irreverence ;  and  things  were  repeatedly  said 
in  such  a  way,  as  to  make  the  blood  of  the  pilgrims  chill  in  their 
veins.  He  attempted  to  give  force  to  his  representation,  by 
the  machinery  of  the  theatre.  He  acted  out,  in  a  manner  which 
shocked  the  feelings  of  the  pilgrims,  the  case  of  the  sinner,  sick- 
ening, languishing,  dying  without  hope  ;  going  to  judgment,  and 
sentenced  to  the  pit.  He  also  represented  the  final  judgment, 
assumed  the  chair  of  the  judge,  called  up  sinners  of  different 
characters,  investigating  their  several  pleas,  and  pronounced 
the  sentence,  depart.  In  addressing  sinners,  he  used  language 
which  seemed  stronger  than  is  consistent  with  truth.  "  O  you 
wretches !  you  rebels,  you  desperadoes  !"  were  expressions  he 
used  a  number  of  times.  And  once  he  seemed  to  cap  the 
climax,  by  saying,  "  there  is  not  a  fiend  in  hell,  nor  out  of  hell, 
so  bad  as  you  are." 

The  meeting  was  full,  and  the  people  seemed  to  listen  with 
an  expression  of  great  curiosity  in  their  countenances ;  but  I 
observed  at  the  same  time,  that  there  was  very  little  of  that 
appearance  of  deep  and  solemn  feeling  which  I  had  seen  un- 
der the  preaching  of  Mr.  Meek.  When  the  meeting  was  over, 


IN    THE    NINETEENTH    CENTURY.  235 

the  pilgrims  fell  into  conversation  with  a  man  and  his  wife  from 
;i  neighboring  congregation,  aa  follows: 

Man.  I  call  that  prea<-ltin</,  gentlemen,  don't  you?  Such 
preaching  as  that  will  promote  a  revival.  This  man  is  not  one 
of  your  cold,  theorizing,  hair-splitting  preachers.  He  has  some 
fediny  ;  and  he  makes  his  hearers  feel  too. 

Th.  1  admit  that  he  preaches  much  truth,  and  with  a  great 
deal  of  earnestness  ;  but  there  are  some  things  in  his  manner 
which  I  regard  as  very  objectionable. 

Wife.  That  is  because  you  are  in  a  cold,  dead,  and  stupefied 
state  yourself.  You  would  feel  differently,  if  you  should  only 
get  waked  up. 

Th.  It  shocks  my  feelings  to  hear  the  divine  name  uttered 
so  lightly  and  so  frequently.  I  see  not  why  it  is  any  better  to 
use  the  tone  and  manner  of  a  profane  swearer,  in  the  pulpit, 
than  it  is  out  of  it. 

Man.  We  felt  so  at  first,  when  we  began  to  hear  Mr.  Bold 
preach  ;  but  we  have  got  over  it  now,  and  never  think  of  it  any 
more. 

Wife.  Yes ;  and  our  minister,  and  the  principal  ministers  in 
our  street,  all  felt  so  at  first ;  but  they  have  got  over  it. 

Ard.  I  hope  I  shall  not  get  into  such  a  state  of  mind,  as  to 
fell  willing  to  hear  the  divine  name  treated  irreverently. 

Wife.  You  will  get  over  your  scruples,  if  you  get  waked 
up.  When  our  minister  was  in  a  cold  state  he  had  the  same 
objections.  But  Mr.  Bold  reproved  him  sharply,  and  he  broke 
right  down  under  it,  and  has  made  no  opposition  since ;  but 
says  he  never  enjoyed  so  much  of  the  influences  of  the  Spirit 
before  in  his  life  as  he  has  now  for  some  months  past. 

Ard.  It  seems  to  me  to  be  very  unbecoming  in  a  young  minis- 
ter to  talk  in  such  a  way  to  those  who  are  older. 

Wife.  But  the  Holy  Spirit  gives  his  sanction  to  Mr.  Bold, 
such  as  never  was  given  to  mortal  man  before.  Revival  upon 
revival  follows  him,  wherever  he  goes.  How  dare  you  find 
fault  with  a  man  whom  the  Holy  Spirit  approves  ? 

Th.  Where  is  the  evidence  that  the  Holy  Spirit  approves  of 
this  m;m  ? 

Wife.  His  success  in  converting  souls,  is  the  evidence. 
Wherever  he  goes,  the  Spirit  seems  to  follow  him.  And  when- 
ever he  speaks,  it  seems  as  if  the  Holy  Spirit  dictated  every 
word  he  says. 

Th.  That  is  extravagant.  Surely,  you  cannot  believe  that 
the  Holy  Spirit  gives  utterance  to  such  strange  expressions  as 
we.  hear  from  Mr.  Bold. 

Wife.  Your  being  so  cold,  is  the  reason  why  you  are  not 
pleased.  If  you  once  get  your  heart  warmed,  you  will  feel  dif- 


236 


THE    riLGRIM7S    PROGRESS 


ferently.     But  if  you  find  fault  with  Mr.  Bold's  preaching  and 
measures,  what  is  that,  but  to  iiiul  fault  with  the  Holy  Spirit? 

Th.  It  seems  to  me  to  be  a  very  different  thing.  I  cannot 
y«-t  see  that  Mr.  Bold  is  actuated  by  the  Holy  Spirit.  I  should 
not  dare  to  ascribe  to  that  blessed  agent  all  his  strange  speech- 
es. I  do  not  see  how  you  prove  his  success  to  be  an  evidence 
of  divine  approbation. 

Wife.  Why,  does  not  every-body  say,  that  the  Holy  Spirit 
blesses  these  means,  and  therefore  they  must  be  right  ? 

Th.  Not  quite  every-body.  There  are  some  yet,  who  think 
they  must  judge  of  things  by  the  appointed  rule,  the  law  and 
the  testimony. 

Wife.  Well,  if  you  find  fault  with  Mr.  Bold's  measures,  when 
they  are  so  successful,  I  must  think  you  are  more  nice  than  the 
Holy  Spirit. 

Th.  Do  you  think  success  is  always  a  mark  of  the  divine  ap- 
probation ? 

Wife.   Certainly. 

Th.  Did  not  Jacob  obtain  the  blessing  by  wicked  means  ? 
And  has  not  false  religion  made  more  converts  than  the  true  ? 
Has  not  Mahometanism  more  adherents  than  Christianity,  and 
Paganism  more  than  both  ? 

After  an  interval,  they  assembled  for  a  prayer-meeting,  and 
Mr.  Bold  requested  those  to  rise,  who  wished  to  be  prayed  for. 
Among  others  one  old  gray-headed  man  arose,  to  whom  Mr. 
Bold  said,  "  What  do  you  ask  prayers  for,  you  old  gray-headed 
sinner  ?  You  ought  to  have  been  in  hell  long  ago?'  Of  a 
young  man  he  inquired  his  name  and  residence,  and  when  he 
heard  it,  he  said,  "  Then  you  know  all  about  the  doctrines  ;" 
and  passed  along, saying,  "Here  is  J.  M.  who  knows  all  about 
the  doctrines,  and  is  in  the  way  to  hell."  After  several  of  the 
brethren  had  prayed,  Mr.  Bold  asked  if  there  were  not  some 
females  present  who  could  pray  ;  and  said,  "  I  hope  none  of  you 
will  go  home  to-night  grieving  the  Holy  Spirit  because  you  are 
too  proud  to  pray.  Females  have  sometimes  grieved  the  Spirit, 
by  not  praying  when  they  have  felt  a  desire  to  do  it  in  meet- 
ing. I  hope  none  of  you  will  be  guilty  of  doing  so  to-night." 
As  no  one  immediately  offered  herself,  Mr.  Bold  kneeled,  and 
began  to  pray  for  these  "  women,  that  they  might  not  grieve 
the  Holy  Spirit,  because  they  were  too  proud  to  pray."  After 
dwelling  largely  upon  this  subject,  in  a  manner  adapted  to 
work  powerfully  upon  their  feelings,  he  stopped,  and  was  fol- 
lowed by  a  female. 

After  several  prayers,  Mr.  Bold  proceeded  to  exhort  the 
church  members  with  reference  to  the  services  of  the  next  day, 
he  expecting  again  to  preach  for  them.  Among  other  strange 


IN    THE    NINETEENTH    CENTURY.  237 

things  he  said,  "A  minister  had  better  be  in  hell,  than  preach 
without  the  Holy  Ghost  sent  down  !  Mark  my  words — a  min- 
isfcr  had  better  be  in  hell,  than  preach  without  the  Holy 
Ghost  sent  down !  I  had  better  be  in  hell,  than  preach  with- 
out the  Holy  Ghost  sent  down !  and  you  had  better  be  in  hell, 
than  to  hear  without  the  Holy  Ghost  sent  down  !"  The  pil- 
grims were  not  favorably  impressed  with  these  services ;  and 
at  the  close,  they  returned  to  the  house  of  Mr.  Experience,  re- 
lated what  they  had  seen  and  heard,  and  asked  his  opinion. 

Exp.  "  To  the  law,  and  to  the  testimony ;  if  they  speak  not 
according  to  this  word,  it  is  because  there  is  no  light  in  them." 

Th.  But  there  appears  to  be  much  that  is  good,  mingled 
with  much  that  is  very  objectionable ;  so  that  it  seems  difficult 
to  decide,  on  the  whole,  what  to  think. 

Ard.  Since  there  is  so  much  that  is  good,  may  we  not  pass 
over  the  bad  for  the  sake  of  the  good,  and  bid  God  speed  to 
Mr.  Bold  and  his  measures  ? 

Exp.  That  seems  to  be  the  way  in  which  many  have  pro- 
ceeded. They  have  found  things  which  they  considered  ob- 
jectionable, and  have  thought  at  first  that  they  could  not 
sanction  them.  But  after  looking  farther,  there  has  seemed  to 
them  so  much  religion  in  it,  that  they  did  not  dare  to  oppose, 
lest  they  should  be  found  opposing  revivals.  And  so  they 
have  yielded.  At  first  it  has  been  done  with  much  reluc- 
tance, and  many  misgivings  ;  but  at  length,  having  made  up 
their  minds  to  fall  in,  they  have  ceased  to  make  objections,  and 
endeavored  to  prevent  others  from  making  them.  And  it  may 
be  that,  by  degrees,  they  have  ceased  to  see  the  things  which 
at  first  had  appeared  so  objectionable  ;  or,  if  they  see  them 
now,  they  may  have  so  changed  as  to  think  them  excellencies. 

Th.  It  would  be  a  sad  state  of  mind  into  which  to  fall,  in 
which  the  errors  and  sins  of  good  men  should  be  thought  ex- 
cellencies, and  worthy  to  be  justified  and  imitated. 

Exp.  But  so  it  is,  sometimes.  When  a  man  has  strong 
points  of  character,  like  Davenport,  and  drives,  like  a  whirl- 
wind, through  the  land,  it  is  rather  to  be  expected  that  a  host 
of  imitators  will  rise  and  attempt  to  do  the  like.  And  many  of 
these  imitators  will  have  so  little  discernment  as  to  select  the 
worst  points  of  his  character  for  their  imitation  ;  and  will  there- 
fore be  more  zealous  to  copy  his  defects  than  his  excellencies. 

Th.  I  should  think  Mr.  Bold  to  be  a  man  whom  many 
would  attempt  to  imitate ;  and  that  weak  men  would  make  sad 
work  of  it. 

Exp.  They  do  so.  And  some  who  have  been  thought  men 
of  talents  and  judgment,  men  of  education  and  taste,  have  so 


238  THE  PILGRIM'S  PROGRESS 

fallen  under  his  influence  as  greatly  to  lower  them  in  the  esti- 
mation of  the  wise  and  good. 

.-!/•</.  Surely  they  do  not  copy  his  familiar,  talking  manner 
in  prayer,  nor  his  coarse  and  vulgar  dialect  in  preaching. 

Exp.  Some  have,  to  a  great  extent.  Plain  preaching  is  a 
virtue ;  but  they  mistake  vulgarity  for  plainness.  Such  free- 
dom of  address  to  the  Divine  Being  in  prayer,  as  Abraham 
used,  is  entirely  consistent  with  deep  reverence  and  awe  of  the 
divine  majesty ;  but  they  mistake  for  this  such  a  kind  of  fa- 
miliarity as  a  well-bred  man  would  never  practise  towards  an 
equal. 

Th.  Why  does  not  some  one  tell  him  of  his  faults,  and  have 
him  correct  them  ?  If  he  should  correct  some  of  the  most 
glaring  of  them,  he  would  be  much  less  exceptionable. 

Exp.  His  friends  have  so  generally  justified  the  things  he 
has  been  blamed  for,  that  they  feel  under  the  necessity  of  keep- 
ing up  the  practice,  and  of  falling  into  the  same  things.  And 
then,  it  is  not  probable  that  he  is  the  man  to  be  controlled  by 
others.  To  show  that  he  is  right  in  what  he  is  inclined  to  do, 
he  has  been  heard  to  declare,  with  great  emphasis,  "  I  have 
had  to  fight  my  way,  at  every  step,  with  both  ministers  and 
churches,  ever  since  I  came  into  this  region."  It  would  there- 
fore be  unlikely  to  produce  any  important  effect,  if  any  should 
tell  him  of  his  faults. 

Th.  He  might  be  instructed  by  the  experience  of  the  last 
century,  and  avail  himself  of  the  wisdom  of  Edwards,  and 
Brainerd,  and  their  associates,  if  he  were  disposed. 

Exp.  There  is  a  ready  answer  to  all  such  appeals  to  ancient 
times.  His  followers  say  that  revivals  are  different  now,  and 
must  be  promoted  by  different  means.  Neither  scripture  nor 
experience  can  stand  a  moment  against  such  an  argument  as 
that. 

Ard.  But  is  it  true,  that  human  nature  is  different,  and  re- 
ligion different,  and  revivals  different,  as  they  say  ? 

Exp.  Not  at  all.  It  is  nothing  but  a  delusion  of  their  own 
imagination.  It  natters  the  mind  of  man,  for  him  to  indulge 
the  idea  that  he  has  made  some  new  discovery,  or  some  won- 
derful improvement.  But  in  this  case,  there  is  reason  to  be- 
lieve, it  is  but  a  new  edition  of  old  error.  Whoever  will  care- 
fully attend  to  the  history  of  the  revivals  in  the  days  of  White- 
field  and  Edwards,  will  discover  a  wonderful  likeness  to  the 
present.  You  know  that  Edwards  points  out  a  variety  of 
things  which  existed  in  his  day,  which  he  thought  great  blem- 
ishes in  the  work,  and  great  hindrances  to  its  advancement. 
These  he  thought  things  to  be  avoided.  The  same  things  now, 


IN    THE    NINETEENTH    CENTURY.  239 

he  would  doubtless  call  by  the  same  name,  things  to  be  avoided. 
It  is  my  purpose  to  assist  you  in  discovering  what  is  wrong, 
and  help  you  to  form  a  correct  judgment  for  yourselves. 


CHAPTER  XXXIII. 

ON  another  day  the  pilgrims  met  with  a  Mr.  Scribus,  who  was 
complaining  of  "such  ministers  and  private  Christians"  as  he 
said  were  "  unconsciously  sanctioning  certain  flying  reports  re- 
specting the  revivals  in  this  vicinity,  which  reports  have  no 
foundation  but  in  absolute  falsehood."  He  endeavored  to  ac- 
count for  this  conduct  in  them  by  ascribing  it  to  their  lukewarm- 
ness  and  coldness,  representing  even  those  who  had  been  warm- 
ly engaged  in  the  work,  as  sometimes  becoming  lukewarm,  and 
"  gradually  descending  from  their  elevated  tone  of  feeling,  doubt- 
ing, and  querying,  and  cavilling,  and  censuring,  as  they  go, 
bringing  down  with  them  the  whole  spirit  of  the  revival." 
"  Such  men,  all  unconsciously,  perhaps,  get  over  into  the  ene- 
my's camp ;  and  while  they  talk  of  friendship  to  the  cause,  it 
is  they,  more  than  any  others,  who  cause  the  uncircumcised  to 
triumph.  But  what  are  the  real  objects  which  excite  so  much 
cavilling  ?  Not  surely  those  which  are  pointed  out  by  the  cav- 
illers themselves.  These  are  but  trifling  mistakes.  I  will  tell 
you  what  they  are.  They  are  the  self-denying  duties  which 
the  man  of  Christian  fidelity  most  cheerfully  performs;  but 
which  are  found  to  be  more  or  less  painful,  in  proportion  as  a 
man  is  in  a  partial  or  entire  state  of  carnality.  Depend  upon 
it,  they  are  these,  and  nothing  else." 

Thoughtful.  I  must  think  you  are  very  assuming.  It  does 
not  seem  to  me  to  be  at  all  indicative  of  a  right  spirit,  for  a 
young  man  like  you,  of  very  recent  standing  in  the  church,  to  be 
thus  denouncing  the  aged  fathers  in  the  ministry,  and  arraigning 
even  the  chair  of  theology,  as  you  do.  I  do  believe  there  have 
been  many  wrong  things  practised  by  Mr.  Bold  and  others. 

Scribus.  You  are  not  a  suitable  judge  in  this  matter.  "  Chris- 
tians should  not  believe  that  those  who  are  zealously  engaged  in 
religion,  are  imprudent,  simply  because  some  other  Christians 
affirm  it ;  nor  even  because  they  themselves,  having  seen  them, 
are  disposed  to  think  so.  For  they  may  be  in  a  state  of  crim- 
inal stupidity  and  declension  ;  and  if  so,  they  are  absolutely  in- 
competent to  judge  in  this  case." 


240 

Th.  I  must  believe  that  I  am  under  obligation  to  judge  ac- 
cording to  evidence.  And  having  eyes  and  cars  to  see  and 
hear  for  myself,  and  an  infallible  book  of  rules,  by  which  I  am 
required  to  "  try  the  spirits,"  I  should  be  criminal,  if  I  believe 
every  spirit  that  claims  to  come  in  the  name  of  the  Lord.  And 
when  I  have  the  undoubted  testimony  of  others,  as  to  mat- 
ters of  fact,  I  know  of  no  principle  of  Christian  duty  which 
forbids  me  to  judge  those  who  pretend  to  be  revival  men,  even 
when  most  engaged,  by  the  same  rules  by  which  I  am  to  judge 
myself;  and  which  are  the  same  rules  by  which  I,  and  all 
others  shall  be  judged  in  the  great  day. 

Since  you  aver  that  the  things  complained  of  are  but  "tri- 
fling mistakes,"  and  cannot  be  the  true  ground  of  objection 
to  Mr.  Bold  and  his  proceedings,  I  will  state  some  of  them. 
We  complain  that  those  out  of  the  church  are  treated  in  a 
harsh  and  uncivil  manner,  called  by  hard  names  and  provoking 
epithets,  and  addressed  with  coarseness  and  vulgarity ;  which 
is  manifestly  wrong  in  itself,  and  adapted  to  harden  them,  and 
prevent  their  listening  to  the  claims  of  the  Gospel.  We  com- 
plain that  children  and  youth  have  been  treated  in  a  manner 
adapted  to  frighten  them  unreasonably,  by  being  threatened 
with  immediate  and  inevitable  damnation.  And  we  complain 
of  this,  because  we  think  it  adapted  to  prevent  their  giving  a 
proper  attention  to  the  real  and  sober  threatenings  of  the 
Bible ;  especially  when  they  find  the  threatenings  which  have 
been  made  prove  untrue.  We  complain  that  children  should 
be  told  things  about  their  parents  which  are  adapted  to  alien- 
ate their  affections,  and  lead  them  to  be  disrespectful  towards 
them.  We  complain  of  the  personality  of  public  preaching, 
by  which  the  attention  of  the  congregation  is  directed  to  par- 
ticular individuals,  as  persons  of  an  uncommonly  odious  char- 
acter. We  complain  that  persons  should  be  prayed  for  by 
name,  in  a  manner  which  implies  strong  censure  of  them,  and 
which  is  often  considered  slanderous  and  abusive.  We  com- 
plain of  the  irreverent  use  of  the  divine  name,  and  of  the  fa- 
miliar use  of  the  words,  devil,  hell,  cursed,  damned,  and  the 
like,  in  a  manner  which  resembles  the  more  vulgar  sort  of  pro- 
fane swearing.  We  are  shocked  with  the  affectation  of  bold- 
ness and  familiarity  with  the  Divine  Being  in  prayer.  And  we 
are  disgusted  with  the  ostentation  of  those  who  pray  so  loud 
in  their  closets,  as  to  be  heard  in  the  streets.  We  complain 
that  the  doctrines  of  the  Gospel  are  not  sufficiently  preached ; 
that  those  who  do  labor  to  instruct  their  people  in  them,  are 
charged  with  hindering  revivals  by  preaching  them,  and  that 
particular  pains  appears  to  be  taken,  to  render  orthodoxy  a 
trim  <>!'  reroach.  We  complain  that  the  diflerence  between 


IN    THE    NINETEENTH    CENTURY.  241 

the  true  and  the  false  in  religious  experience  is  not  sufficiently 
made  known,  and  that  the  disposition  to  make  a  distinction  be- 
tween genuine  and  spurious  revivals,  is  frowned  upon  as  a  mark 
of  coldness  and  stupidity.  We  complain  that  the  most  uni- 
form and  consistent  Christians  are  pronounced  cold,  and  stupid, 
and  dead,  because  they  do  not  alter  as  much  as  others,  and 
that  uniformity  itself  is  denounced  as  a  mark  of  lukewarmness. 
We  complain  of  the  unsparing  denunciation  of  those  who  have 
been  considered  the  best  friends  of  revivals,  as  they  have 
hitherto  existed,  because  they  do  not  approve  of  every  new 
thing.  We  complain  that  those  whose  age  and  experience 
have  given  them  opportunity  to  be  most  and  longest  acquainted 
with  revivals,  are  put  down  by  the  converts  of  a  few  days  old, 
as  totally  ignorant  on  the  subject.  We  complain  that  aged 
ministers,  of  tried  and  approved  piety,  are  publicly  prayed 
for,  by  young  men  and  boys,  as  old  hypocrites  or  apostates, 
"leading  souls  to  hell."  We  complain  that  females  are  urged 
forward  to  pray  in  promiscuous  assemblies,  contrary  to  the 
Scriptures,  and  in  violation  of  that  modesty  which  is  so  essen- 
tial to  their  best  influence.  We  complain  of  the  confidence 
which  some  appear  to  place  in  impulses  and  impressions,  es- 
pecially as  connected  with  the  supposed  prayer  of  faith,  very 
erroneous  views  of  which  we  think  are  promulgated.  We 
complain  that  young  converts  and  young  persons,  are  put  for- 
ward to  their  injury,  and  the  older  members  of  the  churches, 
to  whom  it  belongs  to  take  the  lead,  are  manifestly  put  in  the 
back-ground ;  and  that  old  people  in  general  are  often  treated 
with  great  disrespect,  in  direct  violation  of  the  divine  in- 
junction, "  thou  shalt  rise  up  before  the  hoary  head,  and  honor 
the  face  of  the  old  man."  We  complain  of  the  disposition  to 
crowd  these  new  measures  into  every  place,  without  regard  to 
the  divisions  and  contentions  to  which  they  seem  likely  to  give 
rise.  We  complain  of  the  disposition  manifested  by  many  to 
intermeddle  with  the  concerns  of  churches  to  which  they  do 
not  belong.  We  complain  that  so  much  stress  should  be  laid 
upon  the  posture  in  prayer,  as  if  kneeling  was  of  course  con- 
nected with  humility,  while  little  regard  seems  to  be  paid  to 
that  meek,  humble,  modest,  retiring  spirit,  so  essential  to  the 
right  performance  of  the  duty.  We  complain  of  the  practice 
of  loud  groaning,  in  time  of  prayer,  in  a  manner  that  has  the 
appearance  of  being  done  to  keep  up  excitement;  and  es- 
pecially of  falling  down,  and  rolling  about  in  a  time  of  prayer, 
which  has  been  practised  by  some.  We  complain  that  dis- 
tortions of  the  body,  and  other  professed  expressions  of  dis- 
tress, should  be  practised  in  public  meetings.  We  complain 
that  any  should  pray  for  others  to  be  converted  or  removed 
21 


242 

out  of  the  way,  thereby  turning  their  prayers  into  curses,  under 
pretence  of  uncommon  piety.  We  complain  that  success  should 
be  considered  an  evidence  of  the  divine  approbation,  as  a  prin- 
ciple which  would  lead  to  justify  the  falsehood  of  Jacob,  by 
means  of  which  he  obtained  the  blessing.  We  complain  that 
when  evils  are  pointed  out,  they  are  not  corrected,  but  are 
either  denied  to  have  an  existence,  or  are  justified  as  good  and 
right.  We  complain  that  the  whole  system  of  measures  seems 
to  be  adapted  to  promote  false  conversions,  to  cherish  false 
hopes,  and  propagate  a  false  religion  ;  and  thus,  ultimately,  not 
only  destroy  the  souls  of  those  who  are  deceived  by  it,  but  to 
bring  revivals,  and  experimental  religion  itself,  into  discredit, 
and  increase  errorists  and  scoffers  on  every  side.  We  com- 
plain that  meetings  are  sometimes  held  all  night,  and  for  sev- 
eral days  and  nights  in  succession.  We  complain  that  in  some 
meetings,  anybody  and  every-body  is  at  liberty  to  speak  or 
pray,  without  being  called  upon  by  any  responsible  head.  We 
complain  that  in  some  meetings,  more  than  one  speaks  or 
prays  at  the  same  time.  We  complain  of  a  want  of  truth  in 
what  is  affirmed  respecting  men  and  things,  in  circumstances 
where  there  seems  to  be  no  room  for  mistake. 

Scri.  You  have  made  out  a  long  list,  indeed.  But  just  hear 
what  my  pastor  says,  in  his  narrative  of  the  revival  in  his  con- 
gregation. "With  regard  to  the  means  used  in  this  re  viva],  I 
should  say  nothing,  were  it  not  for  the  gross  misrepresentations 
that  have  gone  abroad.  They  are  substantially  the  same  as 
were  employed  by  Whitefield,  Edwards,  Brainerd,  and  by  some 
still  living,  whose  praise  is  in  all  the  churches." 

Th.  I  do  not  suppose  your  pastor  has  himself  witnessed  all 
that  has  taken  place  within  his  own  congregation  ;  nor  that  all 
the  things  I  have  enumerated  have  taken  place  there.  But  I 
believe  that  many  of  them  have  taken  place  there,  many  of  them 
in  his  presence,  and  that  all  of  them  have  taken  place  within 
the  sphere  of  Mr  Bold's  labors  and  influence,  and  are  true  of 
him  or  of  his  friends  and  imitators, 

Scri.  "  Let  those  beware,  who  are  cavilling  in  such  a  time 
as  this." 

Th.  The  real  truth  is  what  I  wish  to  ascertain.  Your  friends 
have  represented  this  as  a  new  era  in  revivals.  They  have 
told  of  the  measures  of  Mr  Bold  and  his  friends  as  great  im- 
provements. They  have  urged  them  upon  the  ministers  and 
churches  in  every  direction,  even  against  their  wishes.  And 
when  objections  have  been  made,  it  has  been  ascribed  to  cold- 
ness and  carnality.  The  name  of  Mr  Meek  has  been  used  by 
many  to  sanction  the  measures  of  Mr  Bold.  And  your  pastor, 
in  the  statement  you  have  just  read,  seems  to  allude  to  him,  as 


IN    THE    NINETEENTH    CENTURY.  243 

one  "  still  living  ;  whose  praise  is  in  all  the  churches."  It  is 
known  that  great  weight  is  everywhere  attached  to  his  opin- 
ions, on  account  of  his  groat  success  for  many  years  in  promot- 
ing revivals.  We  think  that  his  opinions,  as  well  as  those  of 
Edwards  and  Brainerd,  coincide  with  ours,  and  condemn  many 
things  which  have  been  and  are  practised  in  this  vicinity.  And 
for  the  credit  of  revivals,  we  wish  to  have  it  understood  that 
they  are  not  necessarily  chargeable  with  all  these  evils.  We 
think  they  can  take  place  without  them,  and  that  they  would 
be  much  better  without  them. 

Scri.  Better?  No.  No  revival  has  ever  been  better  than 
ours.  Our  Presbytery  declare  it  "  a  work  of  divine  power,  of 
which  we  have  witnessed  no  parallel  in  this  country,  and  such 
.•is  we  have  seldom  discovered  in  the  history  of  the  church/' 
But  now,  it  seems,  if  you  are  right,  "  we  can  all  at  once,  in  the 
midst  of  such  exertions  and  blessings,  grow  wise,  and  begin  to 
puzzle  ourselves  about  questions  of  doubtful  expediency ;  let 
down  our  watch  ;  bring  down  through  our  instrumentality  the 
whole  spirit  of  the  revival ;  and  look  back  upon  our  measures 
as  having  been  rash  and  hasty." 

Th.  If  they  have  been  so,  you  ought  to  look  at  them  in  their 
true  light. 

Scri.  Trifling  indiscretions  will  always  exist  in  powerful  re- 
vivals. Some  men  cannot  act  at  all  without  them.  To  lay 
a  strong  hand  at  once  on  such  indiscretions,  is  to  put  a  stop 
thus  far  to  exertion,  and  create  discouragement  in  the  minds 
of  many  who  are  efficient  friends  of  the  cause.  And  thus,  by 
practically  magnifying  trifles  into  a  fictitious  importance,  we  come 
•to  forget  weightier  matters,  throw  our  influence  into  the  scale 
of  the  adversary,  grow  lukewarm,  sit  down,  and  conclude  that 
the  precious  shower  of  mercy  has  spent  itself. 

Th.  If  men  are  constitutionally  rash  and  imprudent,  they  are 
not  fit  to  be  employed  to  conduct  revivals.  If  they  are  rash 
and  imprudent  only  because  they  are  weak-minded  and  self- 
willed,  they  are  also  unfit.  And  if  any  have  got  into  the  minis- 
try who  Avill  not  listen  to  admonition  and  advice  from  their 
fathers  and  brethren,  they  certainly  ought  not  to  be  put  for- 
ward to  fill  such  a  station,  where,  by  their  sin  and  folly,  they 
may  do  so  much  more  harm  than  in  a  more  private  station. 

Scri.  "  That  every  movement,  in  such  a  conflict,  should  have 
been  directed  by  the  most  perfect  discretion,  was  not  to  have 
been  expected.  Yet  one  thing  is  certain  ;  much  that  seems  in- 
discreet to  the  eye  of  cold  speculation,  will  appear  very  differ- 
ent when  seen  in  the  light  of  a  powerful  revival." 

Th.  I  must  dissent,  entirely,  from  this  principle  of  judging. 
It  is  when  men  are  least  excited,  when  the  mind  can  look  at  a 


244  THE  PILGRIM'S  PROGRESS 

subject  with  the  greatest  c:1liniH'ss.  that  it  can  best  discern 
whether  any  supposed  art  ion  is  according  to  the  rule  given  to 
us  for  the  regulation  of  our  conduct.  You  seem  to  subvert  the 
order  entirely,  and  think  the  mind  must  be  excited  in  order  to 
judge  correctly.  This,  I  suppose,  is  ji  part  of  your  new  sys- 
tem. 

Scri.  Hear  what  the  writers  of  the  narrative  of  our  revivals 
say  of  such  critics  as  you :  "  We  confess  we  feel  no  great  re- 
spect for  those  who  sit  down  in  ignoble  ease,  in  the  vineyard 
of  the  Lord,  and  make  their  sage  remarks  upon  the  impru- 
dence of  those  who  bear  the  heat  and  burden  of  the  day.  The 
soldier,  who,  in  the  hour  of  battle  which  tries  men's  souls, 
skulks  away  into  some  secure  place,  and  there  employs  himself 
in  watching  the  bold  and  the  brave,  and  charging  them  with 
want  of  wisdom  and  discretion,  deserves  to  be  condemned  for 
his  cowardice,  instead  of  being  applauded  for  his  sagacity." 

Th.  It  seems  to  me  that,  in  this  case,  it  has  required  more 
courage  to  resist  the  torrent,  than  to  fall  in  and  swim  with  the 
current.  When  the  furious  tide  is  pouring  over  the  land,  and 
bearing  away  every  thing  in  its  progress,  the  timid  might  nat- 
urally be  expected  to  keep  still,  and  make  no  attempt  to  re- 
sist. It  must  have  required  a  strong  sense  of  duty,  and  a 
readiness  to  be  sacrificed  for  the  cause  of  truth,  to  lead  any  to 
speak  out,  at  such  a  time.  I  think  you  claim  that  nearly  all 
the  ministers  in  this  region  have  cordially  approved  of  Mr.  Bold 
and  his  measures. 

Scri.  Yes.  Our  "Presbytery  received  him  a  short  time 
since  by  a  unanimous  vote,  as  a  worthy  member  of  their  con- 
nection." "  Much  unanimity  of  feeling  prevails  within  the  lim- 
its of  the  Presbytery,"  which  "  contains  about  thirty-two  or 
three  respectable  clergymen,  who  have  been,  and  still  are, 
greatly  united  in  their  feelings,  views,  and  operations." 

Th.  It  could  not  be  cowardice,  then,  but  something  else, 
which  has  led  any  ministers  among  them  to  express  an  opinion 
different  from  theirs.  Nothing  but  a  deep  sense  of  duty,  over- 
coming their  fears  of  denunciation  and  persecution,  could  have 
led  them  to  do  it. 

Scri.  Whatever  may  have  been  the  motives  of  the  opposers 
of  these  revivals,  and  revival  measures,  but  few  of  them  are 
clergymen  and  professed  Christians  in  good  standing  in  our 
churches.  Though  many  of  the  ministers  and  Christians  who 
at  first  came  among  these  revivals,  were  disposed  to  find  fault, 
they  were  led  to  change  their  opinion,  as  soon  as  they  had  got 
engaged  in  the  work.  I  have  a  letter  in  my  hands  from  one 
living  in  North  street,  who  is  an  instance  of  this  kind.  On 
reading  the  narrative  of  our  revivals,  he  says :  "  One  fact  struck 


IN    THE    NINETEENTH    CENTURY.  245 

me  forcibly,  the  singular  coincidence  in  the  general  character 
of  the  work  there  and  here.  In  respect  to  nearly  every  prom- 
inent feature  there  is  a  perfect  identity."  "  Revivals  of  relig- 
ion are  certainly  assuming  a  new  aspect."  "  I  am  not  a  little 
surprised  at  the  clamors  which  resound  through  the  land  against 
the  peculiarities  of  these  revivals.  What  peculiarities  ?  Why, 
the  Lord  works  with  increased  power.  Christians  pray  with 
increased  faith.  Sinners  tremble  with  deeper  convictions.  Yet 
good  men  and  good  ministers  abroad  stand  amazed,  and  shake 
their  heads  dubiously,  as  though  the  ark  was  rudely  handled, 
and  they  would  fain  steady  it  a  little.  I  can  well  appreciate 
the  honest  solicitude  of  such  Christians.  They  mean  well ;  but 
when  they  suggest  their  doubts  concerning  these  peculiarities, 
I  simply  say,  'It  is  the  Lord's  work  ;  and  if  he  does  not  do  it 
RIGHT  I  am  not  responsible.'  "  "  I  have  been  myself  as  little  in 
favor  of  these  peculiarities  as  any  one.  And  as  I  have  looked 
back  with  much  interest,  and  traced  my  progress  to  my  present 
state  of  feeling,  I  cannot  but  think  that  the  hand  of  Providence 
has  led  me  by  a  way  I  knew  not." 

Th.  What  peculiarities  does  he  mean,  of  which  he  had  been 
"  as  little  in  favor  as  any  one  ?" 

Scri.  The  letter  speaks  for  itself. 

Th.  Does  he  mean  to  say  he  had  been  opposed  to  the  Lord's 
working  with  increased  power?  opposed  to  Christians  praying 
with  increased  faith  ?  opposed  to  sinners  trembling  with  deeper 
conviction  ?  I  cannot  believe  that ;  and  yet  that  is  what  he 
says.  He  is  certainly  subject  to  some  strange  excitement ;  and 
under  its  influence  he  talks  wildly.  He  says,  "it  is  the  Lord's 
work ;  and  if  he  does  not  do  it  right,  I  am  not  responsible." 
What  does  that  mean  ?  Does  he  mean  to  say,  he  is  not  re- 
sponsible for  the  instrumentality  he  uses,  and  not  bound  to  see 
that  it  is  according  to  truth  and  righteousness  ?  In  one  part 
he  seems  to  deny  that  there  are  any  peculiarities  which  good 
men  ought  to  find  fault  with  ;  and  he  seems  to  design  to  cast 
suspicion  upon  the  piety  of  those  who  "  shake  their  heads  du- 
biously, as  though  the  ark  was  too  rudely  handled."  But  he 
must  have  known  that  many  things  had  taken  place  in  his  neigh- 
borhood, that  sober  Christians  had  always  found  fault  with. 
He  knew  there  had  been  some  meetings  where  numbers  prayed 
aloud  at  the  same  time,  males  and  females,  while  others  were 
groaning,  and  others  were  vociferating ;  some  that  continued 
through  several  days  and  nights  without  breaking  up  ;  some  in 
which  their  pious  pastor  had  been  publicly  denounced  as  unfit 
to  preach,  and  in  such  a  state  that  the  Lord  could  not  convert 
sinners  in  his  presence ;  as  a  hireling,  an  Achan,  and  in  the  gall 
of  bitterness ;  some  in  which  persons  had  such  turns  of  agoniz- 
21* 


246 

ing  for  sinners,  that  they  were  obliged  to  be  held  by  others  for 
hours  together.  I  say  he  knew  "these  things,  because  they 
were  matters  of  great  notoriety,  and  took  place  in  his  imme- 
diate neighborhood.  And  in  the  published  accounts  of  revivals 
in  that  neighborhood,  it  was  said,  "  some  of  their  meetings 
have  been  characterized  by  much  noise  and  groaning."  That 
your  friend  was  "  at  first  as  little  in  favor  of  these  peculiarities 
as  any  one,"  was  then  regarded  by  sober  Christians  as  in  his 
favor.  And  if  he  has  since  been  led  into  the  same  spirit,  and 
can  approve  of  all  these  new  measures,  it  is  matter  of  sincere 
regret. 


CHAPTER   XXXIV. 

IN  Centre  street,  Mr.  Fearless  was  early  distinguished  as  a 
friend  of  Mr.  Bold ;  and  for  a  time  he  had  Mr.  Bold  to  labor 
among  his  people,  as  an  assistant.  But  it  was  doubtful  to  many 
whether  Mr.  Fearless  or  Mr.  Bold  carried  measures  with  a  higher 
hand.  The  congregation  was  soon  filled  with  complaints  of 
the  same  general  nature  as  those  which  Thoughtful  has  enumer- 
ated as  prevailing  in  Westerly  street.  The  work  soon  began 
to  extend  its  influence  into  adjoining  congregations,  and  some 
of  their  members  began  to  imbibe  the  same  spirit ;  and  meet- 
ings began  to  be  attended  in  them,  without  the  consent  of  their 
pastors,  in  which  female  praying  was  introduced,  and  the  prac- 
tice of  praying  for  individuals  by  name,  after  the  new  fashion. 
And  even  some  of  the  church  members  began  to  pray  for  their 
pastors  as  cold,  and  stupid,  and  dead,  and  unconverted.  The 
pastors  became  alarmed.  Believing  that  Mr.  Meek  had  estab- 
lished a  character  for  promoting  revivals  beyond  any  other  man 
in  the  present  age,  and  believing  that  he  had  uniformly  discour- 
aged all  those  things  which  had  been  considered  objectionable 
in  the  practice  of  Mr.  Bold  and  his  associates,  they  thought  it 
very  desirable  to  obtain  his  presence  in  their  congregations. 
At  their  pressing  entreaty  he  came,  and  took  up  his  residence 
among  them,  a  short  distance  from  the  residence  of  Mr.  Fear- 
less. Here,  although  his  health  was  feeble,  and  he  was  unable 
to  labor  much,  he  continued  some  time,  and  a  very  quiet  and 
pleasant  revival  took  place.  While  here,  great  solicitude  was 
manifested  by  the  friends  of  Mr.  Bold  to  obtain  the  sanction 
of  his  name  to  some  of  the  leading  measures  which  he  disap- 


IN    THE    NINETEENTH    CENTURY.  247 

proved.  Mr.  Scribus  came  to  see  him,  and  spent  a  considera- 
ble time  in  talking  with  him.  Mr.  Bold  called  twice,  and 
professed  a  desire  to  receive  instruction.  Mr.  Fearless  also 
came,  and  had  a  long  discussion.  Mr.  Meek  had  some  conver- 
sation with  Mr.  Bold,  and  endeavored  to  tell  him  something 
about  his  own  method  of  proceeding ;  but  Mr.  Bold  soon  ob- 
served that  he  did  not  think  a  young  man  could  adopt  it.  This 
rather  discouraged  Mr.  Meek.  And  as  he  was  quite  unwell, 
and  had  other  engagements,  he  thought  he  would  try  to  com- 
municate his  views  through  another  medium.  With  Mr.  Scri- 
bus Mr.  Meek  "  labored  for  hours  together,  at  different  times," 
endeavoring  to  show  him  the  calamitous  tendency  of  the  new 
measures,  and  expecting  him  to  disclose  his  views  to  Mr.  Bold, 
and  also  to  the  members  of  the  Presbytery  in  Westerly  street, 
before  the  publication  of  the  narrative  of  revivals.  He  also 
wrote  down,  as  his  strength  permitted,  many  of  his  thoughts 
respecting  the  mischiefs  of  the  new  measures.  And  when  Mr. 
Fearless  called,  he  read  them  to  him,  and  "  labored  with  all  his 
might  to  convince  him  of  the  calamitous  tendency  of  those 
measures,  until  he  lost  all  his  strength,  and  spent  the  night  in 
faintness.  He  expected  Mr.  Fearless  would  lay  the  subject 
fully  before  Mr.  Bold,  as  he  told  him  he  would."  After  some 
time,  he  was  informed  that  his  views  had  not  been  communi- 
cated to  the  ministers  in  Westerly  street,  and  that  even  in  some 
of  the  congregations  in  Centre  street  "  his  name  was  still  used 
to  vindicate  all  these  new  measures  against  those  who  made  ob- 
jections." He  then  felt  disappointed  and  grieved  ;  and  thought 
himself  called  upon  to  make  his  views  known.  He  therefore 
wrote  out  the  thoughts  which  he  had  been  gradually  putting 
upon  paper,  and  addressed  a  copy  to  a  leading  member  of  the 
Presbytery  in  Westerly  street,  that  it  might  be  communicated 
to  his  brethren.  In  this  letter  Mr.  Meek  points  out  some  of 
the  things  which  have  been  mentioned  by  Thoughtful  as  mat- 
ters of  complaint  in  Westerly  street,  and  expresses  his  disap- 
probation of  them.  And  though  he  does  not  charge  Mr.  Bold 
with  them,  he  speaks  of  them  as  "  evils  running  out  from  under 
him,"  being  introduced  into  many  churches  by  young  men  who 
profess  to  have  learned  them  of  Mr.  Bold  and  his  friends.  In 
sending  these  things  to  the  Presbytery  of  which  Mr.  Bold  was 
a  member,  Mr.  Meek's  object  seemed  to  be  to  induce  them  to 
express  their  disapprobation  of  these  new  measures,  and  endea- 
vor to  put  a  stop  to  them. 

About  the  same  time  a  distinguished  clergyman  of  Pilgrim 
street  addressed  a  similar  letter  to  Mr.  Fearless.  He  had  been 
hearing  for  months  before,  from  such  of  his  brethren  as  had 
travelled  through  Westerly  street,  various  things  in  relation  to 


248  THE  PILGRIM'S  PROGRESS 

the  revival  there.  At  first  he  was  very  much  gratified  with 
what  he  heard,  and  was  rejoicing  in  it,  as  a  great  and  good 
work ;  but  afterwards  he  saw  some  statements  in  a  Unitarian 
paper,  which  alarmed  him  a  little  ;  and  soon  after  he  met,  at  the 
anniversary  of  a  theological  seminary,  with  one  of  the  members  of 
the  Presbytery  in  Westerly  street,  who  was  an  ardent  friend  and 
promoter  of  the  work.  With  this  minister  he  sat  down,  in  com- 
pany with  a  number  of  his  ministerial  brethren,  and  asked  a 
great  many  questions,  and  made  notes  of  his  replies.  In  these 
ways  he  learned  the  leading  particulars  of  the  work,  and  dis- 
covered the  character  of  the  new  measures  practised  by  Mr. 
Bold  and  his  friends.  In  view  of  these,  he  made  out  a  letter 
to  Mr.  Fearless,  pointing  out  the  evils  which,  in  his  opinion, 
must  result  from  such  measures.  He  also  sent  Mr.  Meek  a 
copy  of  this  letter,  and  Mr.  Meek  sent,  in  return,  a  copy  of  his 
to  a  member  of  the  Presbytery.  And  when  Mr.  Meek  found 
that  his  name  was  still  used  in  Westerly  street  to  sanction  the 
new  measures,  he  sent  a  copy  of  these  letters  to  a  member  of 
the  seminary  in  that  street  under  the  care  of  Dr.  Firm.  He 
also  permitted  some  of  his  friends  in  various  parts  to  take  copies  ; 
so  that  the  existence  of  these  letters,  and  their  general  nature, 
soon  became  extensively  known,  and  greatly  encouraged  those 
who  were  endeavoring  to  oppose  the  further  spread  of  the  meas- 
ures they  condemned. 

When  these  letters  came  to  Westerly  street,  they  produced 
quite  a  commotion.  The  friends  of  the  new  measures  did  not 
seem  to  know  what  to  do.  There  was  manifested  a  strong  in- 
clination to  deny  the  existence  of  any  such  evils  as  these  letters 
had  supposed ;  and  to  condemn  their  authors  for  writing  them. 
But  since  the  character  of  these  men  for  promoting  revivals 
was  too  weU  known  to  admit  of  their  being  denounced  in  the 
usual  manner,  there  seemed  to  be  no  way  to  neutralize  the  in- 
fluence of  their  letters  in  the  community,  but  to  ascribe  them 
to  misinformation.  Accordingly,  the  word  given  out  was,  that 
the  letters  were  pretty  good  letters,  but  did  not  apply  to  Mr. 
Bold  and  his  friends.  And  that  the  writers  of  them  had  been 
misled  by  the  flying  reports  and  falsehoods  which  had  been 
put  in  circulation  by  the  enemy.  Of  the  letter  of  Mr.  Meek, 
it  was  said,  "  the  lies  came  from  hell,  and  the  smoke  from  the 
bottomless  pit."  Mr.  Scribus,  in  particular,  notwithstanding 
his  long  talks  with  Mr.  Meek,  was  quite  zealous  in  proclaiming 
these  things.  On  one  occasion  he  said,  "  Those  more  distant 
brethren  have  been  influenced  by  the  tide  of  misrepresentations 
which  has  poured  forth  over  the  face  of  the  country."  On  an- 
other occasion,  in  speaking  about  a  publication  of  one  whom 
he  regarded  as  unfriendly  to  revivals,  he  said,  "  We  assert  from 


IN    THE    NINETEENTH    CENTURY.  249 

personal  knowledge,  and  without  fear  of  contradiction,  that  the 
misrepresentations  of  just  such  men  as  these  were  greatly  in- 
strumental in  deceiving  our  eastern  brethren  about  the  charac- 
ter of  the  western  revivals.  Had  they  not  been  misinformed, 
they  would  either  have  held  their  peace,  or  expressed  them- 
selves in  a  different  manner."  Such  are  the  denials  of  Mr. 
Scribus  and  his  friends,  of  the  things  which  the  authors  of  the 
letters  had  supposed  to  be  true,  as  the  ground  of  their  remarks. 
They  generally  persevered  in  ascribing  those  letters  to  misin- 
formation ;  and  although  one  of  their  number  told,  in  open 
Presbytery,  that  he  had  seen  the  eastern  clergyman,  and  had 
answered  a  multitude  of  questions  respecting  those  revivals  and 
the  measures  by  which  they  were  promoted,  and  that  he  had 
then  made  notes  of  his  replies,  and  proposed  to  him  to  be  the 
bearer  of  a  letter  on  the  subject  to  some  of  his  brethren  at  the 
west ;  yet,  they  seemed  to  think  it  was  impossible  that  a  true 
account,  which  they  no  doubt  thought  that  member  would  give, 
should  produce  any  such  effect  upon  the  mind  of  either  of  these 
letter-writers.  They  seemed  to  persist  in  the  assumption  with 
which  they  had  set  out,  that  the  measures  used  to  promote  this 
revival  were  right,  and  that  every  true  friend  of  revivals  would 
think  so  if  he  only  once  understood  what  they  were. 

Soon  after  the  opposition  of  Mr.  Meek  and  others  to  the  meas- 
ures of  Mr.  Bold  became  known,  Mr.  Bold  preached  and  pub- 
lished a  sermon,  which  appeared  to  be  intended  as  a  defence 
of  them.  It  was  from  the  text,  "  Can  two  walk  together  except 
they  be  agreed  ?"  The  object  of  the  sermon  evidently  was,  to 
account  for  the  opposition  made  to  the  new  measures,  by  min- 
isters and  Christians,  as  well  as  others,  in  such  a  way  as  to  make 
that  opposition  a  proof  that  these  measures  are  right,  and  that 
all  who  oppose  them  are  wrong  ;  and  especially  that  those  min- 
isters and  professed  Christians  who  oppose  them  give  evidence, 
by  their  opposition,  that  the  state  of  their  hearts  is  the  same 
as  that  of  the  impenitent  world.  The  sum  of  the  argument  is 
this :  sinners  must  be  opposed  to  that  which  is  nearest  right ; 
but  they  are  more  opposed  to  the  new  measures  than  they  are 
to  other  measures  ;  therefore  the  new  measures  must  be  nearest 
right.  And,  if  ministers  and  professed  Christians  oppose  the 
same  things  that  sinners  do,  and  make  the  same  objections  to 
them,  they  must  feel  just  as  sinners  do ;  but  some  ministers 
and  professed  Christians  do  oppose  these  new  measures,  there- 
fore the  state  of  their  hearts  is  the  same  as  that  of  impenitent 
sinners,  and  they  are  either  hypocrites,  or  so  cold-hearted  and 
dead,  that  there  is  no  present  difference  in  moral  character 
between  them  and  the  impenitent  world,  and  they  ought  to  be 
so  considered  and  treated  accordingly. 


250  THE 

This  appears  through  the  whole  discourse,  and  will  be  seen 
in  the  following  extracts  :  "  \\'c  see  why  lukewarm  professors 
and  impenitent  sinners  have  the  same  difficulties  with  means 
in  revivals  of  religion.  We  often  hear  them  complain  of  the 
manner  of  preaching  and  praying.  Their  objections  are  the 
same,  they  find  fault  with  the  same  things,  and  use  the  name 
arguments  in  support  of  their  objections.  The  reason  is,  that, 
at  that  time,  their  affections  are  nearly  the  same ;  it  is  the  fire 
and  the  spirit  that  disturb  their  frosty  hearts.  For  the  time 
being  they  walk  together,  for  in  feeling  they  are  agreed." 
Again,  "  We  see  why  ministers  and  Christians  visiting  revivals, 
often,  at  first,  raise  objections  to  the  means  used,  and  cavil,  and 
sometimes  take  sides  with  the  wicked.  While  their  hearts  re- 
main wrong,  they  will  of  course  cavil,  and  the  nearer  right  any 
thing  is,  the  more  spiritual  and  holy,  so  much  the  more  it  must 
displease  them,  whUe  their  affections  grovel."  "  That  excite- 
ment which  does  not  call  out  the  opposition  of  the  wicked  and 
wrong-hearted,  is  either  not  a  revival  of  religion  at  all,  or  it  is 
so  conducted  that  sinners  do  not  see  the  finger  of  God  in  it. 
The  more  pure  and  holy  the  means  are  that  are  used  to  promote 
a  revival  of  religion,  so  much  the  more,  of  necessity,  will  they 
excite  the  opposition  of  all  wrong  hearts."  "  If  the  matter  of 
preaching  is  right,  and  the  sinner  is  pleased,  there  is  something 
defective  in  the  manner."  "The  more  right  and  holy  feeling 
there  is,  the  more  wrong  and  unholy  feeling  there  will  be,  of 
course."  Again,  "We  see  why  ministers  are  sometimes  un- 
settled by  revivals."  He  supposes  the  minister  may  awake 
while  the  church  will  not,  or  that  the  church  may  awake  while 
the  minister  will  not.  "  In  either  of  these  cases,  they  may  find 
themselves  unable  to  walk  together,  because  they  are  not 
agreed.  In  the  former  case,  let  the  minister  obey  the  command 
of  Christ,  and  shake  off  the  dust  of  his  feet  for  a  testimony 
against  them.  In  the  latter,  let  the  church  shake  off  their 
sleepy  minister  ;  they  are  better  without  him  than  with  him." 

These  extracts  clearly  show  that  the  object  of  the  sermon  is 
to  prove  that  the  new  measures  are  the  nearest  right,  because 
they  are  most  opposed ;  and  that  those  ministers  and  Christians 
who  oppose  them,  thereby  give  evidence  that  they  are  agreed 
in  heart  with  the  impenitent  world,  and  should  be  treated  ac- 
cordingly. 

The  principle  on  which  the  doctrine  rests  is  contained  in  the 
following  sentences :  "  If  any  thing,  even  upon  the  same  sub- 
ject, that  is  far  above  our  tone  of  feeling,  is  presented ;  and  if 
our  affections  remain  the  same,  and  refuse  to  be  enlisted  and 
brought  to  that  point,  we  must  feel  uninterested,  and  perhaps 
grieved  and  offended.  If  the  subject  be  exhibited  in  a  light 


IN    THE    NINETEENTH    CENTURY.  251 

that  is  below  our  present  tone  of  feeling,  we  cannot  be  interest- 
ed until  it  comes  up  to  our  feelings  ;  if  this  does  not  take  place, 
wo  necessarily  remain  uninterested.  If  the  subject  be  presented 
in  a  manner  that  is  far  above  our  tone  of  feeling,  and  our  affec- 
tions grovel  and  refuse  to  rise,  it  does  not  fall  in  with  and  feed 
our  affections  ;  therefore  we  cannot  be  interested  ;  it  is  enthusi- 
asm to  us, — we  are  displeased  with  the  warmth  in  which  our 
affections  refuse  to  participate,  and  the  further  it  is  above  our 
temperature,  the  more  are  we  disgusted.  These  are  truths  to 
which  the  experience  of  every  man  will  testify,  as  they  hold 
good  upon  every  subject,  and  under  all  circumstances,  and  are 
founded  upon  principles  that  are  incorporated  with  the  very 
nature  of  man." 

When  Mr.  Meek  had  read  the  sermon,  he  wrote  some  re- 
marks upon  it,  which  were  afterwards  published.  After  quoting 
the  above  sentences,  he  observes :  "  Now,  all  this,  so  far  as 
Christians  and  true  religion  arc  concerned,  I  take  to  be  false  in 
theory,  contrary  to  fact,  and  dangerous  in  its  consequences. 
Present  to  the  mind  of  the  Christian,  whose  holiness  and  flam- 
ing zeal  shall  equal  that  of  Paul,  the  least  degree  of  holiness  in 
any  saint,  and  he  will  not  be  offended,  but  interested.  He 
would  be  greatly  delighted  with  even  '  babes  in  Christ.' 
And  the  higher  the  tone  of  his  piety  and  holy  feeling,  the 
greater  will  be  his  delight,  '  even  upon  the  same  subject.' 
Now  raise  the  tone  of  pious  feeling  up  to  that  of  the  spirits  of 
just  men  made  perfect,  and  holy  angels,  and  still  they  will  not 
lose  their  interest,  '  even  upon  the  same  subject/  They  will 
rejoice,  even  over  one  sinner  that  repenteth,  far  more  than  will 
those  whose  feelings  fall  to  the  level  of  the  penitent  himself. 

"  Nor  is  it  true  that  Christians  are  always  better  pleased 
with  those  whose  tone  of  feeling  is  on  a  level  with  their  own. 
The  least  saint  on  earth  loves  holiness  in  others,  and  rejoices 
in  their  growth  in  grace.  And  he  loves  those  most  whose  tone 
of  holy  feeling  is  raised  farthest  above  him  ;  and  for  the  same 
reason  he  loves  the  Saviour  more  than  all.  Every  child  of 
God  who  reads  his  Bible,  is  far  better  pleased  with  the  high- 
toned  piety  of  Job,  and  Daniel,  and  David,  and  Isaiah,  and 
Paul,  than  he  is  with  that  of  other  saints  whose  piety  falls  be- 
low theirs,  or  to  a  level  with  his  own.  What  Christian  can 
read  the  memoirs  of  Edwards  and  Brainerd,  without  deep 
interest ;  with  far  greater  interest  than  he  would  if  they  had 
exhibited  less  of  the  spirit  of  Christianity  ?  And  though  Chris- 
tians feel  condemned  by  their  high-toned  piety,  yet  for  this 
very  reason  they  are  not  'offended  and  grieved,'  but  love 
them  the  more.  Though  Christians  are  not  up  to  the  tone  of 
piety  exhibited  by  David,,  and  Paul,  and  Edwards,  and  Brai- 


252  THE  PILGRIM'S  PROGRESS 

nerd,  yet  they  are  highly  delighted,  and  could  walk  together 
with  them. 

"Take  the  example  of  our  Saviour.  The  tone  of  his  pious 
and  holy  feeling  is  certainly  raised  far  above  that  of  all  his  fol- 
lowers. Hence,  according  to  the  sentiment  of  the  sermon,  he 
could  have  had  no  followers  while  on  earth,  and  can  have  none 
now.  All  his  disciples  must  have  been  '  displeased  with  his 
warmth/  And  the  higher  it  rose  'above  their  temperature, 
the  more  they  must  have  been  disgusted.'  Present  to  the 
mind  of  the  Christian  the  holy  character  of  God.  Is  not  this 
subject  far  above  the  tone  of  the  feelings  of  any  man  ?  Now, 
according  to  the  sentiment  of  the  sermon,  if  our  affections  are 
not  brought  up  to  that  point,  we  must  feel  'uninterested, 
grieved,  and  offended.'  According  to  the  principle  of  his  own 
sermon,  Mr.  Bold  and  his  friends  cannot  walk  with  God,  for 
they  are  not  agreed.  It  must  be  acknowledged  that  God  has 
an  infinitely  higher  tone  and  degree  of  holy  feeling  than  Mr. 
Bold.  He  is  not  '  up  to  it.'  Consequently,  on  his  own  prin- 
ciples, they  cannot  be  agreed.  God  is  displeased  with  him, 
and  he  with  God.  Mr.  Bold  must  '  necessarily  '  be  displeased 
with  that  high  and  holy  zeal  in  his  Maker,  which  so  infinitely 
transcends  his  own  ;  and  the  '  farther  it  is  above  his  tempera- 
ture, the  more  he  will  be  disgusted.'  Besides,  it  will  follow 
from  his  own  reasoning,  that  Mr.  Bold  and  those  Christians 
whom  he  denounces  as  '  cold,  stupid,  and  dead,'  actually  agree 
better  than  himself  and  his  Maker.  For  the  tone  of  his  own 
feelings  is  nearer  to  a  level  with  that  of  these  stupid  Christians, 
than  with  the  holiness  of  his  Maker.  Hence,  as  he  more  re- 
sembles, he  must  be  better  pleased  with  stupid  Christians,  than 
with  the  Holy  Lord  God.  On  the  principle  of  this  sermon,  it 
is  impossible  to  love  God  supremely.  The  Christian  will  love 
those  imperfect  beings  best,  who  most  resemble  himsc'lf ;  angels 
still  less ;  and  God  the  least  of  all."  "  On  the  principles  of 
the  Gospel,  it  is  strictly  true,  that  Christians  love  God  su- 
premely, notwithstanding  the  disparity  between  the  tone  of 
their  holy  feeling.  Hence,  Christians  love  those  Christians 
most  who  have  the  most  of  holiness  and  true  zeal.  For,  the 
more  there  are  of  these,  the  more  they  see  and  admire  the  im- 
age of  God  in  them.  Hence,  Christians  will  love  those  revivals 
best,  which  have  the  most  of  God  and  true  Christian  zeal  in 
them ;  for  true  zeal  can  never  rise  higher  than  holy  love. 
Hence,  the  more  pure  revivals  are,  the  more  they  will  unite  the 
hearts  of  all  the  true  disciples  of  Christ.  Hence,  Christians 
who  are  really  awake  to  the  worth  of  souls,  will  be  extremely 
careful  not  to  excite  needless  opposition  among  saints  and  sin- 
ners, lest  they  should  divide  the  former,  and  drive  the  latter  to 


IN    THE    NINETEENTH    CENTURY.  253 

a  returnless  distance  from  the  Gospel."  "  There  is  fellowship 
among  Christians,  and  unity  of  the  spirit,  while  some  are  far 
more  holy  and  humble  than  others.  This  is  correct  in  theory, 
and  accords  with  fact." 

"  The  sermon  entirely  overlooks  the  nature  of  true  religion. 
It  says  not  one  word  by  which  we  can  distinguish  between  true 
and  false  zeal,  true  and  false  religion.  Indeed,  it  does  not  seem 
to  hint  that  there  can  be  any  such  thing  as  false  zeal  and  false 
religion.  If  the  tone  of  feeling  can  only  be  raised  to  a  certain 
pitch,  then  all  is  well.  The  self-righteous,  the  hypocrite,  and 
all  who  are  inilated  with  pride,  will  certainly  be  flattered  and 
pleased  with  such  an  exhibition ;  especially  if  they  are  very 
self-righteous  and  very  proud.  False  affections  often  rise  higher 
than  those  that  are  genuine.  The  Christian  and  the  hypocrite 
may  come  up  to  the  same  tone  of  feeling ;  and  yet  they  cannot 
walk  together,  for  other  reasons.  The  character  of  their  affec- 
tions differs  as  widely  as  light  and  darkness.  And  the  higher 
their  affections  rise,  the  wider  is  the  distance  between  them. 
Feelings  which  are  not  founded  on  correct  theology,  cannot  be 
right.  All  who  are  inflated  with  spiritual  pride  will  take  the 
advantage  of  this  sermon,  and  be  sure  to  construe  all  oppo- 
sition to  their  own  disorganizing  movements  and  measures,  into 
an  evidence  of  superior  piety  in  themselves.  Spiritual  pride 
will  often  court  opposition,  and  glory  in  it,  and  sometimes  adopt 
the  sentiment,  '  The  more  opposition  the  better.'  The  senti- 
ment of  the  sermon  would,  if  carried  out,  defend  every  abom- 
ination in  religion  that  could  be  named.  It  would  soon  come 
to  this,  that  the  only  evidence  that  ministers  are  cold,  and  car- 
nal, and  stupid,  and  dead,  is,  that  they  cannot  approve  of  every 
art,  and  trick,  and  abominable  practice,  in  laymen,  women,  and 
children,  in  their  attempts  to  promote  a  revival.  And  their 
approbation  of  all  these  abominations  would  be  taken  as  a  good 
sign,  and  as  evidence  that  they  are  awake"  "  The  divine  Mas- 
ter said  to  his  ministers,  Be  ye  wise  as  serpents,  and  harmless 
as  doves.  His  precept  is  founded  on  the  fact  that  wicked  men 
ni'iy  become  more  offended  with  what  is  wrong  in  manner  than 
with  what  is  right  in  matter.  Hence  the  preaeher  may  lose 
their  consciences,  and  the  devil  has  gained  the  victory. 

"  On  reading  this  sermon  I  was  reminded  of  the  repeated 
complaints  which  for  some  time  past  I  have  heard  from  the 
most  judicious,  experienced,  and  best  revival  ministers  in  the 
west ;  the  substance  of  which  I  give  in  the  language  of  one  of 
them: 

"  '  There  are  various  errors  in  the  mode  of  conducting  revi- 
vals in  this  region,  which  ought  to  be  distinctly  pointed  out. 
That  on  the  prayer  of  faith.     This  talking  to  God  as  a  man 
22 


254  THE  PILGRIM'S  PROGRESS 

talks  to  his  neighbor  is  truly  shocking. — Telling  the  Lord  a  long 
story  about  persons  by  name,  and  apparently  with  no  other  in- 
tent than  to  produce  a  kind  of  stage  effect  upon  the  individual 
in  question,  or  upon  the  audience  generally.  This  mouthing  of 
words ;  those  deep  and  hollow  tones,  all  indicating  that  the  per- 
son is  speaking  into  the  ears  of  man,  and  not  to  God.  I  say 
nothing  of  the  nature  of  the  petitions  presented ;  but  the  awful 
irreverence  of  the  manner  !  How  strange  that  good  men  should 
so  far  forget  themselves,  as  evidently  to  play  tricks  in  the  pre- 
sence of  the  great  God.'  '  I  have  often  been  struck  with  this 
circumstance  in  the  mode  of  preaching,  that  nothing  was  heard 
of  the  danger  of  a  spurious  conversion.  For  months  together, 
the  thought  never  seemed  to  be  glanced  at,  that  there  was  any 
such  thing  as  a  Satanic  influence  in  the  form  of  religion,  but  only 
as  openly  waging  war  against  all  religion.  Such  a  character 
as  an  enthusiastic  hypocrite,  or  a  self-deceived  person,  seemed 
never  to  be  once  dreamed  of.  The  only  danger  in  the  way  of 
salvation  was  coldness,  deadness,  and  rank  opposition.  On  no 
occasion  did  the  eye  ever  seem  to  be  turned  to  another  quarter 
in  the  heavens.' 

"  It  is  an  important  part  of  the  preacher's  duty  in  a  season 
of  powerful  revival,  to  discriminate  between  true  and  false  con- 
version. Without  this,  the  work  will  rapidly  degenerate.  The 
most  flaming  spiritual  pride  will  be  taken  for  the  highest  moral 
excellence,  and  will  rise  up  and  take  the  lead.  Preachers  who 
have  not  guarded  well  this  avenue  in  seasons  of  powerful  ex- 
citement, have  done  more  to  arrest,  and  disgrace,  and  run  out 
revivals,  than  all  the  cold-hearted  professors  and  open  enemies 
of  religion  together.  If  ever  there  was  a  call  for  close  discrim- 
ination between  true  and  false  zeal,  and  true  and  false  conver- 
sion, the  subject  of  the  sermon  in  question  demanded  it.  And 
without  this  discrimination,  the  preacher  could  not  touch  the 
spirit  of  his  text,  nor  accomplish  any  important  object.  For 
the  least  spark  of  grace,  or  true  love,  is  in  unison  with  the 
feelings  of  all  the  saints  on  earth  and  in  heaven,  and  with  those 
of  God  himself.  And  possessing  that  love,  they  can  all  walk 
together.  The  sermon  can  never  be  made  to  vindicate  any 
thing  but  false  zeal,  false  affections,  and  spurious  conversions 
of  every  kind.  Mr.  Bold's  heart  must  be  better  than  his  head, 
or  he  is  laboring  under  an  awful  delusion." 


IN    THE    NINETEENTH    CENTURY.  255 


CHAPTER  XXXV. 

ABOUT  this  time  the  ministers  of  the  Association  in  Westerly 
street,  whose  congregations  were  bordering  upon,  or  intermin- 
gled with,  those  of  the  Presbytery  in  which  Mr.  Bold  and  his 
friends  were  carrying  on  their  operations,  thought  it  necessary 
to  address  a  pastoral  letter  to  their  congregations  on  the  sub- 
ject of  revivals  of  religion.  In  nearly  all  their  congregations 
there  was  more  or  less  of  special  attention  to  the  subject ;  and 
attempts  were  continually  making,  by  persons  from  abroad, 
and  by  some  among  themselves,  to  crowd  in  the  new  measures. 

The  Association  accordingly  met,  and  drew  up  a  pastoral 
letter,  had  it  published  and  distributed  to  their  churches,  and 
some  copies  of  it  sent  to  their  friends  in  other  parts. 

The  letter  states,  that  the  associated  pastors  believe  seasons 
of  revival  to  bring  their  "  appropriate  duties,  and  their  pecu- 
liar dangers."  And  they  wish  to  call  the  attention  of  their 
people  to  "a  few  of  those  things  which  appear  to  be  evils  in 
themselves,  or  more  or  less  attended  with  danger,  at  the  pres- 
ent time."  It  discourses  at  large  on  the  following  particulars : 

"  Indifference  on  the  subject  of  revivals  ;  neglect  to  discrim- 
inate between  true  religion  and  false  ;  insensibility  to  danger  ; 
condemning  in  the  gross,  or  approving  in  the  gross ;  indiffer- 
ence to  instruction ;  calling  people  hard  names ;  making  too 
much  of  any  favorable  appearances ;  ostentation  and  noise ; 
going  to  particular  places  to  obtain  the  Spirit,  or  to  be  con- 
verted, with  a  dependence  upon  places  or  men ;  not  guarding 
against  false  conversions ;  the  hasty  acknowledgment  of  per- 
sons as  converted ;  injudicious  treatment  of  young  converts  ; 
putting  them  forward  too  much  ;  suffering  the  feelings  to  con- 
trol the  judgment ;  giving  heed  to  impulses,  impressions,  or 
supposed  revelations  ;  allowing  anybody  and  every-body  to 
speak  and  pray  in  promiscuous  meetings,  as  they  feel  disposed ; 
wrong  means  of  exciting  fear  ;  trying  to  make  people  angry  ; 
talking  much  about  opposition  ;  the  affectation  of  familiarity 
with  God  in  prayer;  language  of  profaneness ;  disregard  of  the 
distinctions  of  age  or  station  ;  censuring  as  unconverted,  or  as 
cold,  stupid  and  dead,  those  who  are  in  good  standing  in  the 
visible  church ;  praying  for  persons  by  name,  in  an  offensive 
manner  ;  imprecations  in  prayer  ;  denouncing  as  enemies  to  re- 
vivals, those  who  do  not  approve  of  every  thing  that  is  done ; 
female  prayer  and  exhortation  in  promiscuous  assemblies  ;  loud 


256  THE  PILGRIM'S  PROGRESS 

groaning,  speaking  out,  and  falling  down,  in  time  of  public  or 
social  worship  ;  taking  the  success  of  any  measures  as  an  evi- 
dence that  those  measures  are  right,  and  approved  of  God  ; 
disorderly  and  disorganizing  measures,  interfering  with  the  con- 
cerns of  churches  to  which  we  do  not  belong,  trying  to  make 
people  dissatisfied  with  their  minister,  or  children  with  their  pa- 
rents. These  points  the  Association  discussed  at  length,  and 
showed  the  wrong  views  and  practices  of  which  they  thought 
their  churches  in  danger.  They  advised  them  to  study  the  wri- 
tings of  Edwards  and  Brainerd,  and  labor  to  promote  revivals 
of  religion  by  the  use  of  such  means  as  they  approved. 

This  letter  only  warned  the  churches  under  the  care  of  the 
associated  ministers,  against  certain  things  of  which  they  were 
considered  in  danger,  without  alluding  to  Mr.  Bold  or  his  friends. 
But  they  wished  to  make  the  impression  abroad,  that  none  of 
these  exceptionable  things  had  existed  in  Westerly  street ;  and 
that  Mr.  Meek  and  others  had  been  misled  by  false  reports  put 
in  circulation  by  the  enemy.  The  publication  of  this  pastoral 
letter  would  give  an  indirect  sanction  to  those  reports.  So  it 
was  considered  abroad,  as  well  as  at  home.  Mr.  Bold  made 
some  ministers  believe  that  he  approved  of  the  principles  of 
this  letter,  though  he  denied  having  practised  contrary  to  them. 
But  Mr.  Scribus  could  not  withhold  the  expressions  of  his  dis- 
approbation. The  next  time  he  met  Thoughtful,  he  addressed 
him  as  follows : 

Scri.  "  Things  to  be  avoided !  This  phrase  seems  to  be 
the  favorite  motto  of  many  at  the  present  day.  But  who  are 
the  persons  who  are  thus  employing  it ;  and  what  part  have 
they  acted  during  the  great  revivals  with  which  the  land  has 
been  visited  ?" 

Th.  They  are  the  true  friends  of  revivals,  who  have  had  the 
welfare  of  the  Church  so  much  at  heart,  that  they  have  ven- 
tured to  express  their  dissatisfaction  with  some  things  that 
have  been  done ;  though  at  the  hazard  of  being  denounced  and 
branded,  by  you  and  others,  as  enemies  to  revivals.  When 
they  have  seen  dangers,  they  have  thought  it  was  their  duty  to 
point  them  out. 

Scri.  "Of  all  the  things  which  are  most  necessary  to  be 
avoided  at  this  time,  I  should  point  out  that  of  overlooking  or 
depreciating  the  great  work  which  God  has  wrought  in  the 
midst  of  us ;  and  yielding  to  the  insinuations  of  worldly-mind- 
edness,  sloth,  spiritual  pride,  and  unbelief.  Here  is  the  proper 
field  for  the  exercise  of  vigilance ;  unbelief  in  its  ever  varying 
forms  of  doubting,  presuming,  disputing,  cavilling,  and  censur- 
ing." 

Th.  By  unbelief  you  seem  to  mean  calling  in  question  the 


IN    THE    NINETEENTH    CENTURY.  257 

excellence  of  this  revival,  or  finding  fault  with  any  of  the  meas- 
ures used  for  its  promotion. 

Scri.  Certainly  ;  "  Doubting,  disputing,  cavilling."  These  are 
the  forms  which  I  have  so  often  spoken  of.  Edwards  ac- 
knowledged the  revival  in  his  time  to  be  a  glorious  work  of 
God,  and  reckons  those  as  enemies  to  revivals  who  refuse  to 
acknowledge  it.  We  only  do  the  same. 

Th.  You  do  it  without  the  same  grounds.  You  denounce 
men  who  have  often  been  engaged  in  promoting  revivals,  men 
who  uniformly  pray  for  the  outpouring  of  the  Spirit,  and  men 
who  have  been  actually  laboring,  at  the  time,  to  promote  a  re- 
vival in  their  own  congregations.  And  you  denounce  them, 
just  because  they  refuse  to  countenance  the  measures  which 
Edwards  warned  the  churches  against.  I  have  not  perceived 
that  they  have  been  backward  to  acknowledge  the  reality  of 
existing  revivals,  as  far  as  there  have  been  time  and  opportu- 
nity for  tli em  to  see  their  good  fruits. 

'Scri.  Do  they  not  talk  about  spurious  revivals,  and  false  con- 
versions, in  such  a  way  as  to  throw  suspicion  upon  the  work  as 
a  whole  ? 

Th.  They  neither  approve  in  the  gross,  nor  condemn  in  the 
gross.  They  think  wrong  measures  have  a  tendency  to  pro- 
duce false  conversions  ;  and  they  oppose  them  for  that  reason, 
as  well  as  because  they  are  wrong.  And  so  far  as  such  meas- 
ures prevail,  they  are  obliged  to  doubt  the  excellence  of  the 
work.  In  this  they  follow  the  example  of  Edwards. 

Scri.  "  With  regard  to  the  general  principles  laid  down  in  the 
.pastoral  letter  of  the  Association,  I  have,  abstractly  speaking, 
but  few  objections.  But,  after  admitting  that  most  of  the  par- 
ticulars pointed  out  in  the  letter,  would  in  reality,  be  '  things 
to  be  avoided/  if  they  had  an  existence,  I  am  constrained  to 
ask,  whether  a  letter  of  such  an  unprecedented  character  was 
called  for  at  the  present  time  ?" 

Th.  If  those  things  had  an  existence,  you  admit  that  they 
would  be  "  things  to  be  avoided."  But  you  seem  to  deny 
their  existence,  as  if  you  would  make  that  impression ;  and  yet 
you  deny  them  in  such  a  way  as  leads  me  to  doubt  whether 
you  really  believe  your  own  denials. 

Scri.  "  Were  not  the  churches  of  the  Association,  at  the  time 
the  letter  was  prepared,  in  a  state  of  coldness,  and  was  there 
not  a  great  want  of  unanimity  among  their  members  ?  And 
was  not  the  moderator,  at  that  very  time,  for  some  reason  or 
other,  dismissed  from  the  people  of  his  charge  ?  Why  then 
talk  of  the  danger  of  rashness  and  indiscretion,  where  every- 
thing is  inactive?" 

Th.  Every  thing  was  not  inactive.  There  was  and  had  been 
22* 


258  THE  PILGRIM'S  PROGRESS 

an  active  attempt  to  introduce  the  new  measures,  contrary  to 
the  judgment  of  the  pastors,  and  their  most  stable  and  expe- 
rienced members.  And  the  dismission  of  the  moderator  is  be- 
lieved to  have  been  occasioned  in  part  by  that  very  thing. 
Rashness  and  indiscretion  had  been  abundantly  exerted  in  most 
of  then-  churches,  and  were  producing  discord  and  strife. 

Scri.  "  I  am  constrained  to  conclude  that  this  same  pastoral 
letter  was  intended  to  apply  to  the  Presbytery,  which  has  been 
blest  with  a  great  and  glorious  revival  of  religion."  Edwards 
felt  constrained  to  say,  that  those  professed  ministers  who 
stood  aloof  from  the  work,  canvassing  the  reports  and  surmises 
of  others,  ought  to  be  reckoned  as  opposers.  "  There  are  at 
the  present  time  many  just  such  opposers  as  these,  who  have 
not  at  all  forwarded  the  good  work,  either  by  their  own  labors, 
exhortations,  or  prayers ;  but  who  have  all  along  been  waiting 
for  a  partial  declension  to  take  place,  so  that  their  voice  might 
be  heard  in  the  uttering  of  'things  to  be  avoided.'  Yes,  all 
around  us  are  to  be  found  such  individuals  as  these,  elders  and 
ministers,  as  well  as  private  Christians.  Are  these  the  men 
whose  voice  should  now  be  heard  in  the  matter  before  us,  the 
very  men  whom  Edwards  himself  would  have  designated  as 
opposers  to  the  work  ?  Are  these  the  men,  who,  as  *  the  best 
friends  of  revivals,'  are  now  to  quote  his  writings  for  the  pur- 
pose of  amending  measures,  forestalling  public  sentiment,  pre- 
venting a  reaction,  and  correcting  imaginary  evils  ?" 

Th.  As  to  your  charge  against  them  of  standing  aloof  from 
the  work,  I  have  spoken  before.  When  they  attempted  to 
come  near,  and  take  hold,  Mr.  Bold  and  his  friends  usually 
drove  them  away,  by  their  manner  of  treating  them.  And  be- 
sides, they  had  enough  to  do,  in  their  own  congregations,  to 
prevent  disorder,  and  promote  true  religion  there.  As  to  the 
things  they  speak  of  as  "  things  to  be  avoided,"  they  have 
either  had  an  existence,  or  they  have  not.  They  are  the  same 
things  which  Edwards  spoke  of,  as  things  to  be  avoided,  in 
his  day.  If  the  men  you  denounce  have  really  seen  them,  they 
have  done  right  to  warn  their  churches  against  them.  If  they 
have  not  seen  them,  it  is  very  strange  that  they  should  venture 
to  speak  as  they  have  done,  and  warn  their  churches  ao-ain.^t 
what  all  their  members  must  know  were  things  not  existing  in 
their  vicinity. 

Scri.  The  great  objection  I  have  to  the  pastoral  letter  is, 
"  that  it  goes  virtually  to  sanction,  in  an  indirect  manner,  the 
flying  reports  which  have  been  put  in  circulation  by  the  ene- 
mies and  faint-hearted  friends  of  revivals.  It  shows,  doubtless 
without  intending  it,  a  false  coloring  of  the  state  of  things  in 
the  midst  of  us ;  gives  currency  to  many  accusations  which  the 


IN    THE    NINETEENTH    CENTURY.  259 

enemies  might  else  have  been  ashamed  to  reiterate.  I  am  un- 
willing to  copy,  even  in  quotation  marks,  for  the  purpose  of 
refutation,  the  identical  whisperings  of  malignity  and  mistrust, 
which  have  been  copied  into  the  pamphlet,  but  which  have 
been  a  thousand  times  discountenanced  and  put  to  silence  by 
the  touch  of  truth." 

Th.  You  do  speak  strangely.  "  A  thousand  times  put  to 
silence  by  the  touch  of  truth."  When,  and  where  ?  Ministers 
of  the  Gospel,  and  members  of  the  churches,  whose  word  has 
never  been  called  in  question  before,  do  affirm  that  they  have 
seen  these  things  with  their  own  eyes,  and  heard  them  with 
their  own  ears  ;  and  shall  we  not  believe  them  ?  Shall  we  re- 
ject this  testimony  on  the  credit  of  such  vague  and  indefinite 
denials,  as  you  give  us  ?  Where  have  these  "  identical  whis- 
perings of  malignity"  been  previously  stated?  I  have  not 
seen  them.  As  to  its  showing  "  a  false  coloring  of  the  state 
of  things  in  the  midst  of  us,"  as  you  allege,  it  may  perhaps 
be  necessary,  to  make  that  a  matter  of  investigation.  And  if 
it  should  be  necessary  to  bring  testimony  in  the  matter,  there 
is  good  reason  to  believe  that  you  yourself  will  afford  sufficient 
proof  of  some  of  the  most  objectionable  things. 

Scri.  Who  are  these  men,  and  what  part  have  they  acted 
during  the  revival  ?  "  The  most  active  and  influential  mem- 
bers of  the  Association  are  those  who  live  in  the  neighborhood 
of  the  Presbyteiy.  These  men,  who,  for  the  most  part,  timid- 
ly stood  aloof  from  the  work  during  the  period  of  the  greatest 
excitement,  are  the  very  ones  who  have  now  come  forward,  in 
the  rashness  of  mistaken  zeal,  to  caution  the  world  against  cer- 
tain abuses,  which  they  verily  believe,  though  they  really 
know  little  or  nothing  about  it,  have  gained  a  footing  within 
the  limits  of  the  Presbytery." 

Th.  They  must  feel  greatly  obliged  to  you  for  the  conces- 
sion you  make,  that  they  verily  believe  what  their  book  sets 
forth  ;  and  especially,  after  you  have  so  often  denounced  them. 
But,  you  have  conceded  too  much  for  your  purpose  ;  for,  if  they 
verily  believe  that  the  evils  set  forth  in  their  book  do  really 
'i;it  their  churches  are  in  danger  from  them,  it  can- 
not well  be  doubted,  and  it  will  not  be  doubted  by  those  who 
know  the  men,  that  these  things  are  so. 


2f)0  THE  PILGRIM' 


THE    PILGRIM'S    PROGRESS 


CHAPTER   XXXVI. 

Experience.  Let  us  converse  a  while  upon  the  prayer  of  faith, 
as  it  is  termed,  or  the  prayer  of  presumption,  as  it  might  be 
termed  with  more  propriety. 

Ardent.  Is  there  not  such  a  thing  as  the  prayer  of  faith, 
which  is  a  Christian  duty  ? 

Exp.  Certainly.  But  that  is  a  prayer  which  refers  every 
thing  to  the  will  of  God,  and  trusts  in  his  superior  wisdom  and 
goodness.  Its  language  is,  "  not  my  will,  but  thine  be  done." 
While  that  which  has  been  inculcated  and  practised,  as  the 
prayer  of  faith,  by  Mr.  Bold  and  his  friends,  is  very  different 
indeed.  It  goes  to  God  with  the  language  of  demand,  and  re- 
fuses to  take  any  denial,  or  to  exercise  any  submission.  It 
pretends  to  know  the  will  of  God,  and  insists  upon  the  identi- 
cal thing  asked  for ;  and  alleges  that  all  ought  to  make  this 
prayer  for  all  spiritual  blessings  for  themselves  and  others. 

Th.  Mr.  Bold  and  his  friends,  who  teach  this  duty,  are  con- 
demned out  of  their  own  mouth.  For,  according  to  their  the- 
ory, if  ministers  and  Christians  only  did  their  duty,  all  men 
would  be  converted :  but  all  are  not  converted,  and  therefore 
this  prayer  has  not  been  rightly  made. 

Exp.  Let  us,  for  the  present,  attend  to  the  proofs  that  this 
strange,  absurd,  and  self-condemning  notion,  has  been  urged, 
as  a  part  of  the  system  of  new  measures ;  and,  indeed,  as  the 
most  important  and  efficacious  part  of  the  system. 

Th.  A  church  member  says,  "  I  heard  Mr  Rash  use  language 
like  this  :  '  Here  is  a  particular  sinner.  The  Spirit  dictates  to  me 
that  I  should  pray  for  him.  It  is  impressed  upon  my  mind  from 
this  circumstance  that  he  is  to  be  brought  in ;  and  I  can  pray 
for  him,  believing  that  he  will  be  brought  in.  I  think  it  very 
important,  that  when  we  feel  any  such  impression  to  pray  for 
any  one,  we  do  not  let  it  pass,  but  be  careful  to  obey  the  dic- 
tates of  the  Spirit.' " 

Exp.  I  have  a  statement  of  the  doctrine  from  one  of  the  cor- 
respondents of  Mr  Scribus.  He  says :  "  We  have  reason  to  be- 
lieve that  the  Lord  gives  efficacy  to  the  preaching  of  the  word 
in  answer  to  the  prayers  of  his  children ;  and  this,  not  because 
his  children  pray,  but  if  their  petitions  are  indited  by  his  Spirit, 
the  influences  of  that  Spirit  will  accompany  the  truth 'proclaimed 
by  his  spiritual  watchmen.  It  is  inconsistent  with  the  character 
of  the  Almighty,  that  he  should  lead  his  children  to  pray  for 


IN    THE    NINETEENTH    CENTURY.  261 

those  things  which  he  does  not  intend  to  give  them.  Now,  if 
we  pray  without  the  influence  of  the  Spirit  of  God,  we  maybe 
said  to  come  to  God  in  our  own  name,  and  not  in  the  name  of 
Jesus.  In  this  case,  it  is  unnecessary  to  say  that  we  need  not  ex- 
pect an  answer.  Our  prayers  will  not  merely  be  in  vain  ;  they  will 
be  solemn  mockery  in  the  sight  of  Him  who  looketh  on  the  heart." 

A  minister  says,  that  a  leading  friend  of  new  measures,  in  ex- 
pounding "  Ask,  and  it  shall  be  given  you,"  said :  "  When  a 
person  under  the  influence  of,  or  moved  by,  the  Holy  Spirit, 
asks  of  God  some  particular  blessing,  exercising  true  faith  on 
the  Lord  Jesus  Christ,  he  shall  receive  it /  not  something  as 
an  equivalent,  but  the  thing  itself" 

A  church  member  says,  "  Mr.  Bold  said  in  my  hearing,  to  a 
certain  church,  '  All  that  God  requires  of  you  is  to  throw  your- 
selves your  whole  length  on  the  divine  promises,  with  the  de- 
termination to  obtain  what  you  desire,  or  die  there.'  " 

A  church  member  testifies  that  a  leading  minister  "  said  to 
me,  that  the  true  prayer  of  faith  and  the  faith  of  miracles  were 
one  and  the  same  ;  said  he  believed  God  would  work  miraculous 
deliverances  for  his  people  now,  if  they  would  only  pray  in  faith. 
He  says  that  all  men  can  pray  in  faith,  and  ought  to  pray  in  faith 
for  all  men ;  and  if  one  or  two  should  do  it,  all  men  would  be 
immediately  converted." 

A  professed  Christian  says :  "  Last  spring,  I  heard  a  young 
church  member,  and  a  convert  under  the  preaching  of  Mr. 
Strangeways,  pray  as  follows  :  '  0  Lord,  now  we  have  prayed, 
and  we  have  prayed  in  faith,  and  thou  hast  promised  to  hear 
the  prayer  of  faith,  and  we  want  the  blessing,  and  we  want  it 
now.  We  can't  be  denied.'  " 

Two  ministers  say  they  heard  an  evangelist  of  the  Presbytery 
in  Westerly  street,  tell  the  Lord  in  prayer,  "  Now  we  have 
prayed  in  faith,  and  we  must  have  what  we  have  asked." 

A  minister  says,  "  I  have  been  informed  of  some  who  in  praying 
that  individuals  might  be  converted,  told  the  Lord  that  tliey 
could  not  live,  if  he  did  not  grant  what  they  asked  ;  and  then 
thanked  him,  before  rising  from  their  knees,  that  he  had  granted 
their  request." 

A  clergyman  says :  "  I  heard  a  minister  in  a  pulpit  in  Wes- 
terly street  urge  the  prayer  of  faith,  and  tell  Christian  parents 
that  if  they  would  £O  home  and  pray,  as  he  had  directed,  for 
their  impenitent  children  that  night,  they  might  go  about  their 
houses  and  find  them  in  their  rooms  converted.  And  having 
urged  these  things,  he  called  upon  all  who  would  promise  to 
do  so  to  rise,  and  nearly  all  the  professors  present  rose.  But 
the  next  day  did  not  bring  the  news  of  the  promise  being  ful- 
filled ;  either  the  prayers  failed,  or  the  pronOse  failed." 


262 


THE 


A  church  member  says  :  "  Mr.  H.  said  at  R.  that  he  did  not 
wish  to  hoar  a  person  pray  '  not  my  will,  but  thine  be  done,' 
more  than  once  or  twice,  before  he  knew  that  such  an  one  is 
totally  void  of  a  spirit  of  true  faith  and  prayer." 

A  new  measure  man  says,  in  relation  to  Mr.  Bold  and  his 
labors,  "  I  have  heard  prayer,  but  I  never  heard  a  mortal  pray 
with  that  fervor  and  assurance  of  faith,  which  seemed  to  take 
hold  of  God  like  Moses,  and  storm  heaven  with  holt/  violence,  as 
this  man." 

The  committee  of  the  Presbytery  in  Westerly  street,  in  their 
narrative,  say  :  "  Often  has  it  been  said,  Christians  pray  as  they 
have  never  prayed  before.  Many  have  been  in  deep  distress, 
and  felt  what  it  was  to  travail  in  birth  for  souls.  They  have 
laid  hold  of  the  arm  of  the  Lord  with  a  grasp  which  seemed 
to  say,  it  is  a  case  of  life  and  death  with  our  friends  and  neigh- 
bors, we  cannot  be  denied." 

Exp.  For  the  next  subject,  let  us  take  that  of  unwarrantable 
means  to  frighten  people.  The  Association  in  Westerly  street 
say,  in  their  pastoral  letter :  "  We  think  there  is  enough  in  the 
Bible  that  is  alarming  in  its  nature,  to  which  the  attention  of 
sinners  may  be  properly  directed,  without  resorting  to  any  arti- 
ficial means  of  our  own  contrivance.  Yet,  we  apprehend  that 
some,  not  content  with  presenting  scriptural  topics  in  a  scrip- 
tural manner,  are  in  danger  of  resorting  to  other  means,  in 
order  to  clothe  them  with  artificial  terrors,  for  the  purpose  of 
trying  to  give  them  greater  effect."  They  then  specify  some 
expressions,  as  examples  of  what  they  mean,  and  add,  "  Such 
things  we  think  are  altogether  unjustifiable.  Such  predictions 
and  declarations  we  know  not  how  to  reconcile  with  truth  ;  and 
if  we  saw  nothing  objectionable  in  them  in  that  respect,  we 
think  they  are  adapted  to  do  injury.  They  may,  indeed,  create 
a  momentary  terror  in  some  minds ;  but  the  ultimate  influence 
of  them,  we  think,  will  be  to  harden  those  who  have  been  thus 
addressed,  and  lead  them  not  only  to  despise  such  artificial 
terrors,  but  to  be  less  accessible  to  the  sober  warnings  contained 
in  the  Bible." 

Th.  Here  are  some  certificates.  A  church  member  says, 
Mr.  S.  said  to  a  young  woman  under  distress  of  mind,  "  There 
is  no  help  for  you ;  you  are  going  to  hell,  and  will  soon  be 
there  !"  And  on  her  beginning  to  faint,  he  exclaimed,  "  There  ! 
she  is  going  !"  And  when  she  had  fainted  quite  away,  he 
exclaimed,  "  There  !  she  is  gone  !" 

A  minister's  wife  says  she  heard  a  young  man  tell  a  compan- 
ion of  Mr.  S.,  "  No  longer  ago  than  last  Thursday,  you  told  me 
I  should  be  in  hell  before  twelve  o'clock,  and  here  I  am  yet." 

A  minister's  wife  giving  an  account  of  a  meeting  she  attended 


IN    THE    NINETEENTH    CENTURY.  263 

in  Centre  street,  says,  "  After  the  sen-ices  were  closed  in  the 
evening,  sinners  were  invited  to  come  forward,  to  be  prayed 
for.  We  sat  some  time,  and  none  came.  The  preacher  then 
began  to  entreat,  and,  after  almost  exhausting  himself,  three  or 
four  came  forward.  He  then  began  to  threaten  and  denounce  ; 
and  after  spending  nearly  thrice  as  much  time  in  this  way  as 
he  did  afterwards  in  praying  for  them,  he  induced  between 
thirty  and  forty  to  come  forward.  He  told  them  this  was  the 
last  offer  they  would  have,  and  if  they  did  not  come  forward 
now,  they  certainly  would  be  damned.  He  called  upon  every 
Christian  parent  to  bring  forward  every  impenitent  child,  or 
friend,  or  acquaintance,  that  was  in  the  house,  for  this  was  the 
decisive  step,  the  separating  line  between  heaven  and  hell." 

Exp.  For  the  next  subject,  let  us  take  the  neglect  of  the 
Bible,  and  of  instructive  and  doctrinal  preaching,  the  contempt 
cast  upon  orthodoxy,  the  neglect  of  instructing  the  new  con- 
verts, or  teaching  them  to  discriminate  between  true  and  false 
religion,  recognizing  all  as  converted,  without  qualification,  who 
could  be  induced  to  indulge  a  hope.  These  topics  are  so  inti- 
mately connected  together,  that  they  may  as  well  be  taken  at 
once. 

Th.  A  church  member  who  resided  in  a  principal  congrega- 
tion in  Westerly  street,  during  the  revival,  says :  "  The  preaching 
of  those  who  were  most  active  in  promoting  the  work  was  not 
in  my  judgment  at  all  adapted  to  guard  against  false  conver- 
sions. Nor  were  sinners  often,  if  ever,  in  my  hearing,  warned 
of  the  danger  of  a  false  hope.  Great  stress  appeared  to  be  laid 
upon  having  a  hope.  Persons  were  commonly  spoken  of  as 
converted,  without  any  qualification.  It  was  the  common  prac- 
tice to  say,  such  a  one  is  converted.  The  Bible  was  read  very 
little  by  those  new  converts  I  was  acquainted  with,  and  it  was 
not  read  at  all  in  the  meetings  I  attended,  other  than  on  the 
Sabbath.  The  preaching  consisted  very  much  in  topics  of 
terror  to  the  wicked,  and  in  censuring  those  who  were  cold  and 
stupid  and  dead.  I  did  not  hear  any  doctrines  preached  clearly, 
and  it  would  not  do  for  me  to  mention  the  importance  of  having 
the  doctrines  preached,  lest  it  should  make  me  obnoxious. 
There  were  several  new  converts  in  the  house  where  I  lived, 
but  I  could  not  get  them  to  read  any  thing,  not  even  the  Bible, 
but  they  spent  their  time  in  talking  and  singing.  I  repeatedly 
heard  that  it  was  Mr.  Bold's  opinion  that  the  doctrines  ought 
not  to  be  preached  during  a  revival ;  but  that  after  the  people 
were  converted,  they  could  then  be  instructed  in  them.  I  have 
not  yet  met  with  a  single  young  convert,  in  any  of  these  revivals, 
who  appeared  to  wish  for  doctrinal  preaching,  or  who  would  not 


264 

be  displeased  with  it.  If  I  should  find  such  a  one,  it  would 
be  an  unexpected  and  agreeable  surprise." 

A  minister  says  :  "  I  have  inquired  respecting  the  preaching  in 
various  places,  and  have  not  been  able  to  learn  that  the  doctrines 
are  the  theme  of  discourse,  or  that  there  is  any  desire  to  have 
them  made  so  on  the  part  of  the  friends  of  the  new  measures. 
And  especially  the  distinction  between  true  and  lalse  experience, 
I  have  never  heard  of  being  made  the  subject  of  a  single  dis- 
course by  any  of  the  new  measure  men." 

A  church  member  says :  "  It  has  been  a  current  opinion 
among  our  young  converts  that  the  preaching  of  the  doctrines 
was  not  adapted  to  promote  a  revival,  but  to  hinder  the  work, 
and  to  kill  it.  And  this  has  been  connected  with  the  condem- 
nation of  those  ministers  who  preach  the  doctrines,  as  though 
they  hindered  revivals  by  so  doing."  Indeed,  it  has  been  a 
common  thing  to  speak  of  orthodoxy  in  connection  Avith  being 
asleep,  and  of  being  awake  as  something  in  opposition  to  ortho- 
doxy. Persons  becoming  more  engaged  in  religion  have  been 
spoken  of  as  '  coming  over  from  the  side  of  orthodoxy  to  the 
side  of  practical  religion.'  " 

A  minister  says :  "  The  term  orthodoxy  was  often  used  by 
Mr.  Bold  hi  a  manner  adapted  to  cast  contempt  upon  it.  I 
heard  him  relate  a  conversation  he  had  with  a  young  woman, 
in  which  he  said  he  told  her  '  she  was  as  orthodox  as  the  devil? 
And  I  have  heard  several  instances  related  by  others  of  a  con- 
temptuous use  of  the  term." 

A  theological  student  says,  of  a  three  days'  meeting  he  at- 
tended in  Westerly  street :  "  The  church  were  severely  handled 
by  one  of  the  ministers,  and  accused  of  being  '  very  orthodox  ; 
proud  of  their  good  sense,  and  sticklers  for  the  doctrine  of  the 
saints'  perseverance,'  in  a  manner  that  heaped  great  reproach 
upon  orthodoxy  and  good  sense." 

A  minister  says  :  "  While  in  A.  I  visited  several  families, 
and  conversed  with  some  that  had  recently  obtained  hopes.  I 
must  say,  I  had  my  fears  respecting  them.  In  one  house  my 
very  heart  was  pained.  I  found  four  daughters  indulging  hope. 
I  began  to  examine  into  the  reason  of  their  hope.  The 
mother  began  to  be  uneasy.  At  length,  she  said  :  '  I  have  no 
doubt  my  daughters  are  converted.  My  feelings  were  such 
for  them,  both  before  and  after  they  entertained  hopes,  that  I 
cannot  doubt.  I  do  not  think  it  best  to  discourage  new  con- 
verts.' I  endeavored  to  show  her  that  her  kindness  might  at 
last  prove  to  be  cruel ;  but  it  was  unavailing.  Feelings  out- 
weighed every  argument." 

A  minister  says  :  "  Many  seemed  to  regard  a  hope  as  about 
the  same  thing  as  conversion  ;  and  to  think  it  very  wrong  to 


IN    THE     NINETEENTH    CENTURY.  265 

try  to  destroy  a  hope  which  any  one  had  imbibed.  In  one  in- 
stance, when  I  doubted  the  soundness  of  a  hope  which  one  of 
my  friends  had  obtained  at  another  place,  and  had  assigned 
some  reasons  for  it,  and  the  individual  had  given  up  her  hope, 
a  very  active  lady  of  her  acquaintance  sent  word,  that  she 
would  not  have  it  so,  but  would  shortly  come  and  see  her,  and 
get  her  hope  back  again." 

Ard.  The  author  of  the  letter  on  the  new  measures,  mentions 
"  the  hasty  acknowledgment  of  persons  as  converted  on  their 
own  judgment,  without  interrogation  or  evidence."  Is  there 
any  proof  that  this  was  done  ? 

Th.  There  is.  For  even  after  this  letter  was  published  and 
widely  circulated,  a  theological  student,  who  attended  a  three 
days'  meeting  in  Westerly  street,  says  :  "  Sinners  were  called 
forward,  and  requested  to  kneel  in  the  broad  aisle.  After  a 
season  of  praying,  and  sighing,  &c.,  they  were  invited  to  be 
seated.  After  a  recess,  the  same  persons  were  called  forward, 
and  all  requested  to  rise  who  thought  they  had  been  converted 
during  the  praying  season.  Nine  arose,  and  were  counted  aud- 
ibly by  one  of  the  preachers.  After  which  others  were  called 
forward  to  be  prayed  for,  and  so  on,  throughout  the  meeting. 
They  were  counted  publicly,  and  audibly,  three  times  during 
the  meeting,  to  the  amount  of  between  thirty  and  forty." 

Exp.  The  practice  became  much  more  frequent  afterwards. 
There  was  also  a  practice  of  endeavoring  to  get  sinners  to  pro- 
mise that  they  would  submit  in  a  given  time,  while  they  should 
be  prayed  for  ;  of  which  there  are  a  few  certificates. 

Th.  A  church  member  says  :  "  Mr.  F.  of  M.  used  to  per- 
suade and  urge  sinners,  previous  to  praying  with,  and  for  them, 
to  promise  to  give  up  their  hearts  while  he  was  praying ;  and 
then  kneel  down  with  them,  and  remind  them  of  their  solemn 
promise." 

A  minister  says  :  "  It  has  been  a  common  practice,  I  believe, 
to  try  to  make  sinners  promise  to  submit  to  Christ  within  a 
given  time." 

A  church  member  says  :  "  While  I  was  under  serious  im- 
pressions, and  before,  I  was  repeatedly  urged  by  different  per- 
sons, to  promise  that  I  would  repent  and  submit  within  a  given 
time." 

Ard.  There  are  various  other  subjects  yet,  which,  though 
they  have  been  incidentally  brought  into  view,  have  not  been 
directly  attended  to. 

Exp.  Yes.  Take  that  of  the  abusive  treatment  of  the  im- 
penitent, which  was  sometimes  thought  to  be  intended  to  make 
people  angry,  and  excite  opposition. 

Th.  Mr.  Bold,  in  his  printed  sermon,  says :    "  That  excite 
23 


266  THE  PILGRIM'S  PROGRESS 

ment  which  does  not  call  out  the  opposition  of  the  wicked  and 
wrong-heartod,  is  either  not  a  revival  of  religion  at  all,  or  it 
is  so  conducted  that  sinners  do  not  see  the  finger  of  God  in  it. 
Those  means,  and  that  preaching,  both  as  to  matter  and  man- 
ner, which  call  forth  most  of  the  native  enmity  of  the  heart, 
are  nearest  right." 

Ard.  There  would,  then,  be  a  strong  temptation,  always  oper- 
ating upon  his  mind,  and  on  the  minds  of  those  who  embrace 
the  same  views,  to  take  such  a  course  as  appeared  most  likely 
to  stir  up  opposition.  And  opposition  would  be  reckoned  an 
evidence  that  their  measures  and  their  preaching  were  right. 

Th.  Mr.  Bold,  in  the  Revival  Conference,  resisted  the  prop- 
osition, that  "  language  adapted  to  irritate,  on  account  of  its 
manifest  personality,  is  to  be  avoided."  And  he  said,  he  found 
it  necessary  sometimes  "  to  come  right  out."  A  leader  in 
Westerly  street  said  :  "  I  always  intend  to  be  personal  in  my 
preaching."  Another  new-measure  leader  acknowledged  in 
the  Conference:  "  I  believe  that  the  greatest  evil  which  has 
been  among  us,  has  been  a  harsh  and  improper  treatment  of 
sinners,  and  that  this  is  the  core  of  the  difficulty." 

Ard.  The  existence  of  the  thing  is  admitted,  then ;  so  that 
there  is  less  need  of  proofs. 

Th.  Let  me  read  a  few.  A  professor  in  the  college  says : 
"  I  heard  Mr.  Bold  say,  of  the  President's  wife,  that  '  she 
was  a  dreadful,  dreadful  wicked  woman  !  indeed,  the  wickedest 
woman  he  ever  saw.'  "  And  this  was  said  of  a  lady  highly 
esteemed  and  respected  among  all  her  acquaintance,  on  the 
simple  ground  that  he  considered  her  unconverted. 

A  church  member  says  :  "  Mr.  Rude  was  in  the  habit,  in  his 
preaching,  of  relating,  in  hard  and  reproachful  language,  what 
had  been  said  to  him  in  private  conversation,  in  such  a  manner 
that  the  assembly  must  know  what  individuals  he  referred  to. 
And  he  was  in  the  habit  of  telling  the  Lord  the  same  story,  in 
the  same  manner,  in  prayer." 

A  minister  says  :  "  It  is  said  in  this  place  by  the  most  uniform 
members  of  this  church,  to  be  a  notorious  fact,  that  Mr.  Rude 
was  in  the  habit  of  addressing  entire  strangers,  in  the  house  or 
in  the  street,  wherever  he  met  them,  and  of  saying  to  them, 
'  You  are  going  right  to  hell,  and  I  can  see  hell  written  upon 
your  forehead,  or  depicted  in  your  countenance ;'  or  similar  ex- 
pressions." 

Exp.  We  have  now  looked  at  some  of  the  principal  matters 
which  have  been  grounds  of  complaint  among  ministers  and 
Christians  against  the  new  measures,  and  it  appears  that  they 
have  prevailed  to  an  alarming  extent. 

Ard.  But  were  not  quite  a  huge  pail  of  the  exceptionable 


IN    THE    NINETEENTH    CENTURY.  267 

things  done  by  young  men  who  attempted  to  imitate  Mr.  Bold, 
without  being  very  skilful  in  their  imitations  ? 

Th.  Yes.  But  Mr.  Bold  himself  appears  to  have  had  no 
small  share  in  the  exceptionable  things  which  were  done ;  and 
indeed,  that  is  implied  in  the  suggestion  that  others  were  imi- 
tators of  him.  Unless  he  did  strange  things  to  be  imitated, 
there  would  have  been  no  occasion  furnished  for  such  strange 
conduct  in  his  imitators.  But  there  is  another  thing  to  be  con- 
sidered. All  but  two  or  three  of  the  young  men  whose  conduct 
has  been  noticed,  were  connected  with  the  Presbytery  in  West- 
erly street,  and  received  ordination,  at  their  hands,  at  the  very 
time  when  they  were  practising  these  things.  And  against  the 
ordination  of  Mr.  Reckless  a  remonstrance  was  presented,  speci- 
fying a  great  number  of  these  very  things,  which  remonstrance 
was  unavailing.  The  Presbytery,  therefore,  made  themselves 
responsible  for  all  the  exceptionable  things  charged  against 
Mr.  Reckless,  as  well  as  those  practised  by  Mr.  Bold,  Mr.  Rash, 
and  the  others  whom  they  patronized  and  defended. 

Ard.  What  will  be  the  consequences  of  a  revival  conducted 
by  such  measures  ? 

Exp.  I  will  read  to  you  a  few  lines  from  the  letter  on  the 
new  measures,  in  which  the  writer  seems  to  anticipate  what  is 
to  be  expected  as  the  immediate  consequence.  He  says  :  "  It 
will  become  more  and  more  exceptionable.  Urged  by  circum- 
stances, men  will  do  things  which,  if  in  the  beginning  they  had 
been  predicted,  they  would  have  said,  '  Are  thy  servants  dogs, 
that  we  should  do  these  things  ?'  By  degrees,  however,  all 
landmarks  will  be  removed,  and  what  was  once  regarded  as 
important  will  be  set  at  nought,  and  what  would  once  have 
produced  horror  will  be  done  fearlessly.  There  is  nothing  to 
which  the  minds  of  good  men,  when  once  passed  the  bounds  of 
sound  discretion,  and  launched  upon  the  ocean  of  feeling  and 
experiment,  may  not  come  to.  But  the  evil  which  may  flow 
from  those  who  commence  these  aberrations,  is  but  a  drop  of 
the  bucket  in  the  ocean  of  disorder  and  misrule,  to  which  they 
may  open  the  door.  There  is  nothing  so  terrible  and  unmanage- 
able as  the  fire  and  whirlwind  of  human  passion,  when  once  kin- 
dled by  misguided  zeal,  and  sanctioned  by  conscience,  and  the 
idea  of  being  reviled  and  persecuted  for  doing  God  service. 
Like  the  cave  of  JEolus,  or  the  gate  of  Pandemonium,  a  single 
arm  may  suffice  to  let  out  the  storm.  But  when  once  the  at- 
mosphere is  put  in  motion,  no  human  power  can  stop  it  until  it 
has  exhausted  its  fury  in  works  of  moral  desolation.  They  who 
did  the  deed  may  repent  of  it  early,  and  stretch  out  impotent 
hands  to  stay  the  evil,  and  weep  over  the  desolation  without 


268  THE  PILGRIM'S  PROGRESS 

being  able  to  repair  it.  The  restoration  of  Davenport  to  sanity, 
and  his  subsequent  confession,  did  not  repair  the  moral  desola- 
tion which  his  conduct  and  principles  had  made." 


CHAPTER   XXXVII. 

THERE  was  a  certain  Mr.  Strangeways,  who  had  labored  as  an 
itinerant  in  endeavoring  to  promote  revivals,  before  Mr.  Bold 
made  his  appearance..  Indeed,  he  had  labored  in  the  place 
where  Mr.  Bold  resided  before  he  was  awakened,  and  though 
not  the  pastor,  Mr.  Bold  was  usually  considered  a  convert  of 
his.  When  Mr.  Bold  became  prominent,  Mr.  Strangeways  re- 
tired from  public  observation  for  a  time.  He  was  not  pleased 
that  Mr.  Bold  should  take  the  credit  of  the  new  measures,  and 
all  the  success  which  was  ascribed  to  them,  anoVhave  the  honor 
of  giving  them  his  name,  when  he  had  practised,  as  he  said,  the 
same  measures,  before  Mr.  Bold's  conversion.  He  said  they 
ought  to  be  called  by  his  name,  rather  than  by  the  name  of 
Mr.  Bold.  Nevertheless,  while  Mr.  Bold  seemed  to  fill  the 
public  eye,  he  remained  in  obscurity.  But  after  Mr.  Bold  had 
gone  to  South  street  to  labor  there,  and  Mr.  Meek  had  gone  to 
Virginia  street,  to  spend  the  winter  on  account  of  his  feeble 
health,  Mr.  Strangeways  took  the  field  again,  and  became  prom- 
inent in  Westerly  street,  as  a  promoter  of  revivals.  About  the 
same  time  also,  protracted  meetings  were  introduced,  of  which 
he  was  an  active  promoter.  In  these  meetings  it  was  common 
to  collect  a  number  of  ministers,  and  have  a  series  of  exercises, 
filling  up  all  the  time,  except  the  hours  of  rest,  with  preaching, 
exhortations,  prayers,  visiting,  &c.,  according  to  circumstances. 
Of  meetings  of  this  kind  in  which  Mr.  Strangeways  was  invited 
to  take  a  part,  he  usually  took  the  control,  and  managed  them 
himself,  without  much  aid  from  other  ministers.  And  he  seemed 
determined  to  outdo,  in  the  strangeness  of  his  measures,  and 
in  the  strangeness  of  his  expressions,  all  that  had  gone  before 
him,  fully  verifying  the  remarks  in  the  letter  on  new  measures 
just  quoted.  Some,  who  had  maintained  their  ground  against 
the  new-measure  influence,  during  the  triumphs  of  Mr.  Bold, 
now  fell  in,  and  were  carried  away  ;  while  others,  who  had  been 
borne  down  by  the  violence  of  the  torrent  then,  now  seemed  to 
recover  their  sanity,  and  gradually  to  work  their  way  back  to- 
wards their  former  ground.  This  would  have  been  well,  if  they 


IN    THE    NINETEENTH    CENTURY.  269 

had  only  come  out  openly  with  their  retractions,  like  the  honest 
Davenport  of  the  last  century.  It  is  believed  that  Mr.  Bold  him- 
self, when  he  went  to  South  street,  laid  aside  some  of  his  most 
obnoxious  measures ;  and  also  that  quite  a  number  of  his  friends, 
of  prominent  standing  in  Westerly  street  and  elsewhere,  did  the 
same.  But  they  made  no  confessions ;  they  published  no  re- 
tractions ;  they  seemed  to  wish  to  maintain  the  credit  of  consist- 
ency. And  while  they  endeavored  silently  to  get  back  to  their 
former  ground,  they  wished  not  to  admit  that  they  had  ever 
departed  from  it. 

About  this  time  a  long  letter  was  written  to  Mr.  Bold,  urging 
him,  as  an  honest  man,  to  confess  sundry  wrong  things  of  which 
he  had  been  guilty,  and  pains  taken  to  have  it  privately  deliv- 
ered, that  .the  step  might  be  as  nearly  as  possible  in  conformity 
with  the  18th  of  Matthew.  And  when"  no  answer  was  received 
to  it,  another  brother  united  in  the  second  step  of  labor.  This 
was  done  as  a  proper  preparation  to  a  public  exposure  of  Mr. 
Bold's  course,  in  case  he  should  not  retract  and  make  gospel 
satisfaction.  These  letters  never  received  any  answer  from  Mr. 
Bold. 

But  while  the  writer  was  collecting  facts,  and  making  prep- 
arations to  publish  them,  as  he  believed  the  interests  of  true 
religion  required,  he  was  arrested  by  the  following  singular 
document : 

"  The  subscribers,  having  had  opportunity  for  free  conver- 
sation on  certain  subjects  pertaining  to  revivals  of  religion,  con- 
cerning which  we  have  differed,  are  of  opinion  that  the  general 
interests  of  religion  would  not  be  promoted  bv  any  further  pub- 
lications on  those  subjects,  or  personal  discussions ;  and  we  do 
hereby  engage  to  cease  from  all  publications,  correspondences, 
conversations,  and  conduct,  designed  or  calculated  to  keep 
those  subjects  before  the  public  mind  ;  and  that,  so  far  as  our 
influence  may  avail,  we  will  exert  it  to  induce  our  friends  on 
either  side  to  do  the  same."  To  this  document  was  subscribed 
the  names  of  several  leading  new-measure  men,  and  three  or 
four  others  who  had  been  considered  on  the  other  side. 

This  was  considered  by  the  friends  of  Mr.  Bold,  as  a  tri- 
umph. And  it  was  viewed  in  the  same  light  by  such  of  the 
friends  of  Mr.  Meek  as  thought  the  truth  ought  to  be  made 
known.  It  was  also  considered  in  that  light  by  the  enemies 
of  all  revivals,  as  appears  from  the  following  remarks  of  a  Uni- 
tarian paper.  After  speaking  of  it  as  the  coming  together  of 
Herod  and  Pilate,  he  says:  ''The  [Revival]  Conference  broke 
up,  and  the  eastern  men  returned  home  discomfited  and  dispir- 
ited. The  revival  measures  of  the  notorious  Mr.  [Bold] 

and  Mr. [Fearless]  were  approved  and  applauded  bv  their 

23* 


270  THE  PILGRIM'S  PROGRESS 

brethren  in  the  Presbyterian  Church  ;  and  they  exulted,  as 

was  natural,  over  the  defeat  of  the  intermeddlers  from 

[Pilgrim  street].  We  hear  nothing  more  of  the  matter,  till  the 
nrrnt  annual  meeting  of  the  General  Assembly  of  the  Presby- 
terian Church  [in  South  street]  gave  birth  to  the  following  ex- 
traordinary treaty  of  mutual  silence,  offensive  and  defensive, 
against  all  opposers  of  orthodox  revivals.  We  see  in  it  a  plain 

proof  of  the  defeat  of  Dr. [the  letter-writer  on  the  new 

measures],  and  his  party,  a  public  desertion  of  their  former 
ground,  and  a  virtual  acknowledgment  that  they  had  meddled 
with  what  did  not  concern  them." 

Probably  the  letter-writer  here  spoken  of  did  not  consider 
the  matter  in  the  same  light  with  this  Unitarian  commentator. 
He  hoped  and  believed  that  the  new  measures  would  be  no 
longer  practised  by  Mr'.  Bold  and  his  friends,  and  that  genuine 
revivals  would  hereafter  be  promoted  by  their  labors.  And  as 
evidence  of  his  believing  this,  we  find  Mr.  Bold,  not  long  after, 
laboring  with  him  in  his  congregation  in  Pilgrim  street,  and  in 
many  others  in  that  vicinity,  with  the  apparent  approbation  of 
the  Doctor  and  his  friends.  Mr.  Meek  labored,  as  his  health 
would  permit,  in  Virginia  street,  in  South  street,  and  in  Pilgrim 
street,  with  the  same  success  as  before,  in  proportion  to  the 
labor  employed ;  though  the  friends  of  Mr.  Bold  continued  to 
assert,  with  great  confidence,  that  his  labors  were  never  suc- 
cessful any  more,  after  he  began  to  make  opposition  to  Mr. 
Bold's  measures. 

And  this  feeling  was  extended  to  others  also.  And  what- 
ever minister,  in  any  place,  manifested  his  opposition  to  the 
measures  of  Mr.  Bold,  was  represented  as  an  enemy  to  revivals, 
and  it  was  strongly  affirmed  that  he  never  had  any  revival 
under  his  preaching,  or  that,  if  it  could  not  be  denied  that  he 
had  formerly  been  favored  with  revivals,  it  was  denied  that  he 
ever  had  any  more  after  he  took  ground  against  the  new  meas- 
ures. So  far  was  this  carried,  that,  on  one  occasion,  when  one 
of  the  Presbyteries  in  Westerly  street  reported  a  revival  in 
nearly  all  their  congregations,  so  extensive  that  in  a  single  year 
more  than  two  thousand  were  added  to  their  churches,  and 
mention  was  made  of  this  revival  to  a  distinguished  friend  of 
Mr.  Bold,  he  said  :  "  There  has  been  no  revival  there.  There 
have  been  revivals  all  around  them ;  but  that  Presbytery,  five 
years  ago,  voted  Mr.  Bold  out  of  their  bounds,  and  the  whole 
region  has  been  like  a  barren  heath  ever  since."  And  he  con- 
cluded by  affirming,  that  there  had  not  been  a  revival  in  that 
division  of  the  city  in  any  place  where  the  new  measures  had 
not  been  adopted. 

About  this  time  the  friends  of  the  new  measures  began  to 


IN    THE    NINETEENTH    CENTURY.  271 

make  use  of  protracted  meetings  as  the  grand  means  of  pro- 
moting revivals.  Tins  did  not  exclude  the  other  measures 
which  Mr.  Bold  and  his  friends  had  practised,  but  gave  rise  to 
some  new  ones.  At  first,  these  meetings  were  held  for  three 
(lays,  or  four  days  ;  but  soon  extended  to  a  longer  period. 
And  they  soon  became  very  popular,  and  were  adopted  almost 
all  over  the  American  quarter.  Those  who  had  opposed  the 
other  new  measures,  in  most  cases  fell  in  with  this,  hoping  so 
to  regulate  it,  as  to  render  it  the  means  of  good.  Those  who 
had  adopted  the  other  new  measures,  carried  them  into  their 
protracted  meetings;  and  some,  especially  Mr.  Strangeways, 
made  several  additions  to  the  list. 

One  day,  while  Thoughtful  and  Ardent  were  in  Westerly 
street,  they  met  again  with  their  old  acquaintances  Feel-well, 
Love-self,  and  No-law,  whom  they  had  left  at  the  house  of 
Mr.  Liberal.  They  had  been  now,  like  themselves,  a  consider- 
able time  in  the  city,  attending  various  meetings,  and  becoming 
acquainted  with  various  preachers  and  professors  of  religion 
there.  Feel-well  came  forward  with  an  air  of  high  gratifica- 
tion, and  addressed  them : 

Feel-well.  Glorious  times,  glorious  times,  brethren !  What 
a  wonderful  age  we  live  in  !  Who  could  have  expected  to 
find  religion  so  flourishing  in  this  city,  as  it  is  ?  But  we  live 
in  a  new  era. 

Thoughtful.  A  new  era,  indeed,  in  respect  to  the  various 
forms  which  error  assumes,  and  the  various  arts  of  the  powers 
of  darkness ;  and  especially  in  the  success  of  those  arts  to  be- 
guile unstable  souls,  and  carry  them  about  with  every  wind  of 
doctrine. 

F.  W.  "  Calvinism  has  seen  its  best  days,  no  doubt."  And 
that  is  all  the  better.  When  we  first  came  into  this  street,  Mr. 
Bold  was  in  the  height  of  his  glory,  preaching  and  conducting 
revivals.  I  heard  him  constantly,  for  a  considerable  time,  and 
liked  him  well.  Such  revivals  as  he  promotes,  I  think  the 
glory  of  the  age.  I  regard  Arminianism,  you  know,  as  the 
perfection  of  Gospel  doctrine.  And  I  regard  the  "  prevalence 
and  powerful  progress  of  this  doctrine  as  one  of  the  glorious 
signs  of  the  present  times.  I  think  there  are  ten  times  as 
many  Arminians  now,  in  churches  which  are  still  professedly 
Calvinistic,  as  there  were  formerly.  And  this  has  been  occa- 
sioned by  the  greater  prevalence  of  revivals." 

Ard.  I  am  not  surprised  that  you  like  these  revivals,  and 
the  measures  also  by  which  they  have  been  promoted.  But 
we  have  not  been  able  to  approve  of  all  those  measures. 

F.  W.  How  dare  you  find  fault  with  that  which  the  Holy 
Spirit  sanctions?  When  you  see  such  glorious  results,  how 


272  THE  PILGRIM'S  PROGRESS 

dare  you  say  a  word  in  opposition  ?  "  Beware,  toy  brother, 
that  you  do  not  get  in  the  way  of  the  wheels  of  salvation.  If 
you  cannot  join  in  the  work,  hold  your  tongue,  and  be  still. 
Don't  hinder  what  you  will  not  help  forward,  but  go  and  shut 
yourself  up  in  your  closet,  and  repent." 

Ard.  That  advice  takes  for  granted  that  the  things  we  dis- 
approve of  are  right,  and  that  opposing  the  new  measures  is 
opposing  the  work  of  the  Holy  Spirit.  That  remains  to  be 
proved. 

F.  W.  Proved  !  Is  not  the  fact,  that  God  blesses  these 
means,  a  sufficient  proof  that  they  are  right  ?  You  see  how 
successful  they  are  in  making  converts.  "  I  am  amazed  at  the 
temerity  with  which  you  venture  to  denounce  ministers  and 
their  measures,  and  the  results  of  those  measures,  where  they 
are  evidently  accompanied  by  the  Holy  Ghost." 

Th.  We  think  this  argument  one  of  the  errors  of  the  times. 
We  do  not  think  success  a  proof  of  the  divine  approbation. 

F.  W.  But  does  not  your  Presbyterian  General  Assembly 
admit  it  ?  Of  protracted  meetings  they  say,  "  On  another  sub- 
ject of  deep  interest,  there  is  a  general  unbroken  testimony 
from  all  parts  of  the  church  which  have  been  blessed  with  a 
refreshing  from  the  presence  of  the  Lord.  We  refer  to  the 
rich  and  precious  blessings  which  have  attended  the  numerous 
protracted  meetings  which  have  been  held  throughout  our  bor- 
ders. Whatever  honest  difference  of  opinion  there  may  have 
been,  as  to  the  utility  of  such  convocations  ;  whatever  fears 
may  have  been  cherished  as  to  their  tendency,  the  question 
now  seems  decided,  that  the  Lord  has  signally  owned  and 
blessed  them,  and  that  the  seal  of  divine  approbation  is  visibly 
and  indelibly  fixed  upon  them." 

Ard.  I  admit  that  this  language  coincides  with  your  own  ; 
and  that  whether  they  believe  with  you  or  not,  they  seem  to 
sanction  the  sentiment  that  success  is  a  proof  of  the  divine  ap- 
probation. But  if  they  really  think  so,  I  regard  it  as  only  an 
error  the  more  to  be  deprecated. 

Th.  Permit  me  to  quote  Edwards  on  that  subject.  He  says, 
"  Another  error  that  is  of  the  nature  of  an  erroneous  principle, 
that  some  have  gone  upon,  is  a  wrong  notion  that  they  have  of 
an  attestation  of  Divine  Providence  to  persons  or  things.  We 
go  too  far  when  we  look  upon  the  success  that  God  gives  to 
some  persons,  in  making  them  the  instruments  of  doing  much 
good,  as  a  testimony  of  God's  approbation  of  those  persons, 
and  all  the  courses  they  take." 

F.  W.  Perhaps  this  Edwards  was  an  opposer  of  revivals  ;  I 
have  no  inclination  to  acknowledge  him  as  authority  in  the 
matter. 


IN    THE    NINETEENTH    CENTURY.  273 

Ard.  Those  followers  of  Mr.  Bold,  who  have  any  pretensions 
to  intelligence,  acknowledge  him  as  among  the  highest  human 
authority.  Some  have  alleged  that  Edwards  had  been  made 
a  text-book  among  them.  But  others  have  thought,  that  if 
Mr.  Bold  and  his  friends  had  studied  Edwards's  fourth  part, 
for  the  purpose  of  copying  every  thing  that  he  pointed  out  as 
"  things  to  be  avoided,"  they  could  scarcely  have  been  more 
exact  in  their  imitation  of  them. 

Th.  Edwards  further  says  :  "  It  is  a  main  argument  that  has 
been  made  use  of  to  defend  the  conduct  of  some  of  those  min- 
isters that  have  been  blamed  as  imprudent  and  irregular,  that 
God  has  smiled  upon  them  and  blessed  them,  and  given  them 
great  success,  and  that  however  men  charge  them  as  guilty  of 
many  wrong  things,  yet  it  is  evident  that  God  is  with  them, 
and  then  who  can  be  against  them  ?  And  probably  some  of 
those  ministers  themselves,  by  this  very  means,  have  had  their 
ears  stopped  against  all  that  has  been  said  to  convince  them  of 
their  misconduct." 

Ard.  He  also  mentions  the  case  of  Jacob,  and  the  means  he 
used  to  obtain  the  blessing  from  his  father,  which  he  says, 
"from  beginning  to  end,  was  a  deceitful,  lying  contrivance  and 
proceeding  of  his  ;"  and  I  think  no  one  would  say  of  that, "  the 
Lord  signally  owned  and  blessed  these  means,  and  that  the  seal 
of  divine  approbation  was  visibly  and  indelibly  fixed  upon  them." 

Th.  There  are  two  things,  in  this  argument,  that  are  defec- 
tive. In  the  first  place,  it  is  taken  for  granted,  that  the  effects 
which  Mr  Bold  and  the  new  measures  have  produced  are  good  ; 
and  the  second,  that  the  means  and  the  persons  using  them, 
have,  in  their  success,  an  unequivocal  token  of  the  divine  ap- 
probation. 

F.  W.  What !  do  you  deny  that  the  glorious  revivals  of  the 
present  day  are  a  real  good  ? 

Th.  I  do  not  deny  that  there  is  any  good  in  them ;  but  I 
think  there  is  reason  to  believe  there  is  much  less  than  you 
seem  to  suppose.  If  there  is  some  good,  there  is  also  some 
evil,  as  you  must  admit.  Probably  the  good  and  evil  in  differ- 
ent cases  are  mixed  in  different  degrees.  I  wish  for  time,  to 
have  the  fruits  of  these  revivals  fully  developed,  before  I  should 
be  required  to  make  any  decision  as  to  the  amount  of  good  or 
evil.  That  there  is  good  enough  to  make  them  great  and  glo- 
rious revivals,  greatly  to  be  rejoiced  in,  and  to  have  them  con- 
sidered a  token  of  divine  approbation  of  these  men,  and  the 
means  they  have  used,  requires  to  be  proved,  and  ought  not  to 
be  taken  for  granted. 

F.  W.  Is  there  not  a  wonderful  excitement  among  the  peo- 
ple ?  Are  not  multitudes  awakened  ?  Are  not  Christians 


274  THE  PILGRIM'S  PROGRESS 

greatly  refreshed  ?     Are  not  great  numbers  converted  ?     And 
what  are  good  results,  if  these  are  not  ? 

Th.  So  it  was  in  the  d.iys  of  Edwards.  Yet  lie  thought 
there  was  much  evil  intermixed  with  the  good.  After  the  lapse 
of  some  years,  he  seems  to  have  thought  less  favorably  of  the 
work  as  a  whole,  than  he  did  while  it  was  passing.  Time  made 
a  further  disclosure  of  its  results,  and  enabled  the  observing  to 
se"e  them  more  clearly  than  they  could  while  the  work  was  in 
progress.  In  his  remarks  on  the  life  of  Brainerd,  he  says  :  "  A 
considerable  part  of  the  religious  operations  that  were  six  or 
seven  years  ago,  was  doubtless  of  the  same  sort  with  the  relig- 
ion of  the  Separatists  ;  but  not  all"  He  thought  the  religion 
of  the  Separatists  was  spurious,  but  that  of  Brainerd,  and  those 
essentially  like  him,  true  and  excellent.  Davenport,  who  was 
a  leader  in  the  irregularities  and  extravagances  of  that  day,  and 
who  greatly  promoted,  for  a  time,  the  religion  of  the  Separa- 
tists, and  who  afterwards  saw  and  confessed  his  error,  and  thus 
left  us  good  reason  to  think  favorably  of  his  Christian  character, 
yet  seemed  on  his  death-bed  to  have  such  a  sense  of  the  mis- 
chief resulting  from  the  prevalence  of  this  spurious  religion, 
that  he  said,  "  My  evidences  of  going  to  heaven  are  clear  as 
the  sun  ;  but  I  believe  the  church  of  Christ  would  have  been 
better  off,  if  I  had  never  been  born."  He  was  convinced  that 
he  had  done  more  hurt  than  good  in  his  ministry.  Whether 
those  who  have  been  most  forward  in  promoting  the  irregular- 
ities of  the  present  day,  those  whose  course  has  been  most  like 
that  of  Davenport  and  his  followers,  shall  ever  furnish  the  same 
evidence  of  their  Christian  character,  by  the  like  confession  of 
their  faults,  remains  to  be  seen.  .  And  how  many  of  them  will 
have  occasion  to  adopt,  at  the  close  of  their  ministry,  the  opin- 
ion of  Davenport  respecting  his,  "  that  the  church  of  Christ 
would  have  been  better  off  if  he  had  never  been  born,"  we  are 
not  now  obliged  to  decide.  But  one  thing  I  think  very  evi- 
dent ;  and  that  is,  that  there  has  been  much  evil  among  the 
good,  and  much  spurious  religion  among  the  true.  And  in 
some  particular  instances  of  revival,  so  called,  I  have  no  doubt 
that  much  the  greatest  part,  if  not  nearly  or  quite  the  whole, 
will  prove  to  have  been  a  mere  delusion,  and  good  for  nothing. 


IN  THE  NINETEENTH  CENTURY.          275 


CHAPTER  XXXVIII. 

Feel-well.  How  uncharitable  you  are  ! 

Love-self.  How  destitute  of  the  Spirit,  and  what  an  enemy 
to  revivals  ! 

Th.  Revivals  are  a  glorious  reality ;  but  it  is  greatly  to 
their  discredit  to  have  every  counterfeit  pass  for  the  true.  The 
counterfeits  will,  at  length,  disclose  their  character,  and  be 
found  worthless.  And  when  it  shall  be  so,  then  the  credit 
of  the  true  will  suffer.  For  all  those  who  have  regarded  both 
alike,  and  considered  them  both  alike  good,  will  now  be  likely 
to  regard  them  as  both  alike  worthless.  I  consider  you,  there- 
fore, as  the  real  enemies  to  revivals,  because  you  now  support 
the  bad  with  the  good,  and  thus  help  to  bring  the  good  ulti- 
mately into  disgrace  along  with  the  bad. 

F.  W,  We  do  not  trouble  ourselves  with  those  distinctions 
in  which  you  labor  so  much.  We  think  they  are  all  alike 
good  ;  except  that,  in  some  instances,  they  are  greatly  cramped 
and  incumbered,  by  setting  up  so  many  rules  of  prudence, 
and  laying  so  many  restraints  upon  the  operations  of  the 
Spirit. 

Th.  You  need,  then,  a  further  caution  from  Edwards.  It 
is  to  make  distinctions  in  these  matters.  In  his  remarks  on 
.  the  journal  of  Brainerd,  he  speaks  not  only  of  the  opposers  of 
all  pretensions  to  experimental  religion,  as  confounding  the  re- 
ligion of  Brainerd  and  that  of  the  Separatists,  in  their  condem- 
nation of  both  ;  but  also  of  those  who  profess  to  have  expe- 
rienced religion  themselves,  as  refusing  to  make  the  necessary 
distinctions.  He  says  :  "  Many  honest,  good  people,  and  true 
Christians,  do  not  very  well  know  how  to  make  a  difference. 
The  glistening  appearance  of  false  religion  dazzles  their  eyes  ; 
and  they  sometimes  are  so  blinded  by  it,  that  they  look  upon 
some  of  these  impressions,  which  hypocrites  tell  of,  as  the 
brightest  experiences.  And  though  they  have  experienced  no 
such  things  themselves,  they  think  it  is  because  they  are  vastly 
lower  in  attainments,  and  but  babes  in  comparison  of  these 
Jfaming  Christians.  Yea,  sometimes  from  their  differing  so 
much  from  those  who  make  so  great  a  show,  they  doubt 
whether  they  have  any  grace  at  all.  And  it  is  a  hard  thing 
to  bring  many  well-meaning  people  to  make  proper  distinctions 
in  this  case ;  and  especially  to  maintain  and  stand  by  them. 


276  THE 

Through  a  certain  weakness,  under  which  they  unhappily  la- 
bor, they  are  liable  to  be  overcome  with  the  glare  of  outward 
appearances.  Thus,  if  in  a  sedate  hour,  they  are  by  reasoning 
brought  to  allow  such  and  such  distinctions,  yet  the  next  time 
they  come  in  the  way  of  the  great  show  of  false  religion,  the 
dazzling  appearance  swallows  tlicm  up,  and  they  are  carried 
away.  Thus,  the  devil,  by  his  cunning  artifices,  easily  dazzles 
the  sight  of  men,  and  puts  them  beyond  a  capacity  of  a  proper 
exercise  of  consideration,  or  hearkening  to  the  dictates  of  calm 
thought,  and  cool  understanding.  When  they  perceive  the  great 
affection,  earnest  talk,  strong  voice,  assured  looks,  vast  confi- 
dence and  bold  assertions,  of  these  empty,  assuming  pretenders, 
they  are  overborne,  lose  the  possession  of  their  judgment,  and 
say  '  Surely,  these  men  are  in  the  right — God  is  with  them  of  a 
truth  ;'  and  so  they  are  carried  away,  not  with  light  and  rea- 
son, but,  like  children,  as  it  were,  with  a  strong  wind." 

F.  W.  I  have  no  need  of  making  such  distinctions,  in  order 
to  find  my  religion.  I  go  by  my  feelings. 

A rd.  But  if  your  feelings  should  happen  to  be  wrong,  then 
you  are  all  wrong. 

F.  W.  No  fear  of  that.  I  have  too  much  feeling  to  be  in 
any  doubt. 

Th.  Edwards  goes  on  to  say  :  "  The  want  of  distinguishing 
in  things  which  appertain  to  experimental  religion,  is  one  of 
the  chief  miseries  of  the  professing  world.  It  is  attended 
with  very  many  most  dismal  consequences  ;  multitudes  of  souls 
are  fatally  deluded  about  themselves,  and  their  own  state, 
and  thus  are  eternally  undone  ;  hypocrites  are  confirmed  in 
their  delusions,  and  exceedingly  puffed  up  with  pride  ;  many 
serious  Christians  are  dreadfully  perplexed,  tempted,  and 
drawn  aside  from  the  way  of  duty ;  and  sometimes  sadly 
tainted  with  false  religion,  to  the  great  dishonor  of  Christianity, 
and  hurt  of  their  own  souls.  Some  of  the  most  dangerous  and 
pernicious  enemies  of  religion  in  the  world,  though  called 
bright  Cliristians,  are  encouraged  and  honored,  who  ought  to 
be  discountenanced  and  shunned  by  every-body  ;  and  prejudi- 
ces are  begotten  and  confirmed  in  the  minds  of  multitudes, 
against  every  thing  in  which  the  power  and  essence  of  godliness 
consists ;  and  in  the  end,  deism  and  atheism  are  promoted." 

L.  S.  What  distinction  do  you  make  between  those  experi- 
ences which  are  true,  and  those  which  are  not? 

Th.  True  religion  is  disinterested  ;  false  religion  is  selfish. 
In  true  religion  God  is  loved  for  the  excellence  of  his  charac- 
ter, in  false  religion  he  is  loved  for  his  favors.  A  true  and 
a  spurious  revival  are  distinguished  by  their  fruits.  In  a  true 
revival,  we  shall  find  the  fruits  of  the  Spirit.  But  what  are 


IN    THE    NINETEENTH    CENTURY.  277 

they  ?  Let  the  Scriptures  answer :  "  The  fruit  of  the  Spirit 
is  love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance."  "  Charity  suffereth  long,  and  is  kind, 
charity  envieth  not ;  charity  vauntcth  not  itself,  is  not  puifed 
up  ;  doth  not  behave  itself  unseemly,  seeketh  not  her  own,  is 
not  easily  provoked,  thinketh  no  evil,  rejoiceth  not  in  iniquity, 
but  rejoiceth  in  the  truth  ;  beareth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things."  Those  under 
the  influence  of  the  Spirit  may  be  expected  to  "  walk  with  all 
lowliness  and  meekness  ;  with  long-suffering,  forbearing  one 
another  in  love  ;  endeavoring  to  keep  the  unity  of  the  spirit  in 
the  bond  of  peace."  They  may  be  expected  to  do  nothing 
"  through  strife  and  vainglory ;  but  in  lowliness  of  mind  let 
each  esteem  other  better  than  themselves."  They  will  "  let 
all  bitterness,  and  wrath,  and  clamor,  and  evil  speaking,  be  put 
away  from  them,  with  all  malice  ;  and  be  kind  one  to  another, 
tender-hearted,  forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  them."  The  younger  will  "  submit  them- 
selves to  the  elder :"  yea,  all  will  be  "  subject  one  to  another," 
and  will  be  "  clothed  with  humility."  They  may  be  expected 
to  "  put  on,  as  the  elect  of  God,  holy  and  beloved,  bowels  of 
mercies,  kindness,  humbleness  of  mind,  meekness,  long-suffer- 
ing, forbearing  one  another,  and  forgiving  one  another ;"  and 
to  "  let  the  peace  of  God  rule  in  their  hearts."  They  will 
manifest  "  the  wisdom  that  is  from  above,  which  is  first  pure, 
then  peaceable,  gentle,  and  easy  to  be  entreated,  full  of  mercy 
and  good  fruits,  without  partiality,  and  without  hypocrisy." 
"  The  babe  in  Christ  will  desire  the  sincere  milk  of  the  word, 
'that  he  may.  grow  thereby,  and  receive  it  gratefully  from  his 
fathers  in  Christ." 

But  if,  in  contradiction  to  all  this,  you  find  the  leading  pro- 
moters of  the  revival  puffed  up  with  spiritual  pride,  "  despising 
admonition  and  correction,  being  confident  that  they  are  right 
because  they  are  so  full  of  the  Spirit,"  in  "no  danger  of  being 
led  astray,  because  they  are  so  near  to  God  ;"  if  they  are  dis- 
posed to  denounce  others  who  do  not  think  as  they  do,  and 
call  them  cold,  and  stupid,  and  dead ;  if  they  speak  of  the 
faults  of  others  in  harsh,  severe,  and  terrible  language ;  if  the 
words  devil  and  hell  are  almost  continually  in  their  mouths  ;  if 
they  treat  opposers  with  bitterness  and  contempt,  and  make 
much  noise  about  opposition  and  persecution ;  if  they  use  the 
name  of  God  with  lightness  and  irreverence ;  if  they  are  as- 
suming and  dictatorial  towards  their  brethren  in  the  ministry ; 
if  they  manifest  a  self-confident  boldness  before  God  and  man, 
and  despise  the  ordinary  rules  of  prudence,  and  are  careless 
about  giving  offence  to  the  Church  or  to  those  without;  if 
24 


278  THE  PILGRIM'S  PROGRESS 

those  who  arc  young  are  wanting  in  respect  towards  the  aged  ; 
if  they  are  disposed  to  trust  in  impressions  and  impulses,  as 
though  this  were  being  led  by  the  Spirit ;  if  they  look  only  for 
present  benefit  in  what  they  do,  and  disregard  the  remote 
consequences;  if  they  disregard  external  order,  and  adopt 
things  new  and  strange,  notwithstanding  the  remonstrances  of 
their  brethren  ;  if  they  pretend  to  speak  in  the  same  authorita- 
tive style  as  Christ  and  the  apostles ;  if  they  do  not  guard 
against  the  wiles  of  the  adversary,  in  his  efforts  to  corrupt  the 
experience  of  Christians ;  if  they  are  disposed  to  speak  of  se- 
rious things  with  lightness  and  laughter ;  if  their  love  to  God 
is  chiefly  for  his  favors ;  if  their  zeal  for  God  is  full  of  bitter- 
ness ;  if  they  are  disposed  to  loud  talking,  crying  out,  falling 
down,  and  other  external  expressions  of  feeling ;  if  they  are 
disposed  to  pray  for  others  in  such  a  way  as  to  cast  reflections 
upon  them ;  and  especially,  if  they  are  disposed  to  make  im- 
precations instead  of  prayers,  and  ask  God  to  remove  those 
whom  they  think  to  be  obstacles  to  the  work  ; — if  such  things 
as  these  are  found  among  the  leaders  and  principal  promoters 
of  the  work ;  and  if  the  new  converts  are  pert,  forward,  and 
bold,  self-confident  and  self-willed,  disrespectful  to  the  aged, 
and  regardless  of  the  order  and  subordination  which  God  has 
constituted ;  if  they  are  disposed  to  neglect  the  word  of  God, 
and  the  duty  of  self-examination ;  if  they  manifest  no  self-diffi- 
dence nor  humility ;  if  any  of  the  graces  which  have  been 
brought  into  view  as  the  fruits  of  the  Spirit,  are  wanting ; — then, 
we  have  the  marks  of  a  work  which  cannot  stand  the  test  of 
the  Holy  Scriptures,  and  which  ought  not  to  receive  the  coun- 
tenance and  approbation  of  wise  and  good  men.  There  may 
be  many  of  these  marks  of  a  spurious  work,  where  there  are, 
nevertheless,  some  of  the  true  fruits  of  the  Spirit.  For,  Avhere 
the  Spirit  of  God  is  at  work,  producing  a  genuine  revival,  the 
spirits  of  darkness  may  be  expected  to  be  at  work  also,  in  pro- 
ducing as  much  as  possible  of  the  counterfeit.  But  where  the 
signs  of  the  counterfeit  predominate,  it  would  certainly  be 
wrong  to  express  our  approbation  of  the  work  as  a  whole.  It 
is  seldom  safe  or  proper  to  speak  of  auy  revival  without  making 
a  careful  discrimination  between  what  is  genuine  and  what  is 
spurious.  If  the  fruits  of  the  Holy  Spirit  predominate,  we  may 
rejoice  in  the  work,  on  the  whole ;  though  if  defects  are  also 
seen,  these  should  be  observed,  mourned  over,  and  corrected, 
as  far  as  possible. 

Ard.  We  seem  to  have  left  the  subject  on  which  we  began, 
which  was,  whether  success  is  to  be  regarded  as  an  evidence 
of  the  divine  approbation. 

Th.   I  mentioned  two  defects   in   the   argument,  as  often 


IN    THE    NINETEENTH    CENTURY.  279 

used.  The  first  takes  it  for  granted  that  all  these  excitements 
were  true'  revivals,  and  all  the  subjects  of  them  real  converts ; 
and  the  other  was,  in  view  of  this,  to  conclude  that  God  ap- 
proved and  set  his  seal  to  those  men  and  those  measures  by 
which  all  this  was  accomplished.  I  have  said  what  I  thought 
necessary,  at  present,  in  order  to  understand  the  argument,  as 
to  the  character  of  these  excitements.  I  believe  they  ought  to 
be  examined  more  fully  hereafter,  that  we  may  better  under- 
stand their  true  character.  I  will  now  return  to  the  question, 
whether,  if  all  the  good  were  actually  done,  which  any  sup- 
pose to  be  done,  that  would  be  an  evidence  of  the  divine  ap- 
probation. I  think  it  would  not. 

F.  W.  Do  you  think  God  would  bless  persons  or  means  that 
he  disapproved  of? 

Th.  If  you  mean  to  ask  whether  God  gives  success  to  per- 
sons whom  he  does  not  approve,  I  answer,  Yes.  The  history 
of  his  providence  abundantly  shows  this.  Nimrod  was  a  mighty 
hunter  before  the  Lord  ;  but  there  is  no  evidence  that  he  was 
a  good  man.  God  gave  great  success  to  his  attempts  to  bring 
his  fellow-men  under  his  dominion,  but  he  did  not  set  the  seal 
of  his  approbation  upon  him,  or  upon  the  means  he  used.  So 
it  was  with  Nebuchadnezzar,  Alexander,  Ceesar,  Napoleon,  and 
many  other  mighty  conquerors. 

F.  W.  That  is  another  subject.  Their  enterprises  related  to 
worldly  things,  and  not  to  the  propagation  of  religion. 

Th.  Take  the  propagators  of  religion,  then.  It  is  thought 
that  the  worshippers  of  Boodh  are  the  most  numerous  of  any 
sect  of  religionists  in  the  world.  They  have  had  the  greatest 
success  in  the  propagation  of  their  faith  ;  and,  according  to  the 
argument  again-4  which  I  am  contending,  they  have  the  strong- 
est tokens  of  the  divine  approbation  of  their  system  of  pagan- 
ism. Mahomet  preached  his  doctrine  several  years,  and  made 
few  proselytes.  He  then  began  to  propagate  it  with  the  sword  ; 
and,  according  to  your  phraseology,  God  blessed  these  means, 
and  many  millions  were  speedily  brought  to  embrace  the  Ma- 
hometan faith  ;  and  the  conclusion  must  be,  that  Mahometan- 
ism  is  right,  and  that  it  is  right  to  propagate  religion  witli  the 
sword.  The  Roman  Catholics  are  the  most  numerous  body  of 
professed  Christians ;  and,  according  to  the  same  phraseology, 
having  been  most  successful  in  the  propagation  of  their  tenets, 
of  all  who  bear  the  Christian  name,  they  have  the  strongest 
marks  of  the  divine  approbation.  And  the  Protestants,  being 
the  fewest,  and  having  had  the  least  success  in  bringing  men 
to  embrace  their  opinions,  have  less  claims  than  the  other  re- 
ligions of  the  world,  to  be  approved  of  God,  and  to  have  "  the 
seal  of  divine  approbation  visibly  and  indeliby  fixed  upon  them." 


280 

F.  W.  But  we  do  not  allow  to  Pagans,  nor  Mahometans, 
nor  Catholics,  the  influences  of  the  ll»ly  Spirit.  Men  have  not 
been  brought  to  embrace  those  religions  by  the  influences  of 
the  Holy  Spirit.  But  the  argument  supposes  that  the  Holy 
Spirit  does  accompany  the  preaching  and  measures  of  some 
men.  And  on  that  fact  is  grounded  the  conclusion  that  God 
approves  of  them,  for  he  would  not  give  his  Spirit  to  bless  the 
labors  of  bad  men,  nor  to  bless  the  measures  which  he  did  not 
approve. 

Th.  You  change  the  ground  of  the  argument.  But  still,  it 
will  not  avail  you.  All  those  measures  which  God  has  made 
the  means  of  awakening  sinners,  must  not  be  approved.  Some 
sinners  may  have  been  awakened  by  hearing  the  profane  swear- 
ing of  others.  I  once  heard  a  man,  in  relating  his  experience, 
declare  that  it  was  his  own  profaneness  that  first  alarmed  him. 
Shall  we  then  begin  to  justify  this  practice,  and  say  it  is  owned 
and  blessed  of  God  to  awaken  sinners,  and  therefore  it  must 
not  be  found  fault  with  ?  Some  sinners  have  been  awakened 
by  mock  conferences,  mock  prayers,  and  mock  sacraments. 
Shall  it  be  said  that  these  things  are  proper  means,  and  owned 
and  blessed  of  God  for  the  awakening  of  sinners  ?  And  as  to 
persons,  it  is  well  known  that  men  who  have  been  in  the  minis- 
try, and  whose  labors  have  been  successful  in  the  promotion  of 
revivals,  have  afterwards  turned  out  to  be  men  who  never  had 
experienced  the  renewing  of  the  Holy  Spirit  themselves.  Many 
such  cases  have  occurred.  Will  you  say  that  these  men  had 
the  divine  approbation,  and  that  the  Holy  Spirit  set  his  seal 
upon  their  labors  ? 

F.  IF".  I  am  not  troubled  with  any  such  suppositions  as  the 
last ;  for  I  believe  they  were  good  men  when  they  were  suc- 
cessful, and  afterwards  fell  away.  That  is  according  to  my  creed. 

Ard.  But  if  they  themselves  were  afterwards  convinced  that 
while  they  were  successful  in  promoting  a  revival,  they  were 
not  Christians,  but  were  still  unconverted,  what  would  you  say 
to  that  ? 

F.  W.  Perhaps  I  should  still  think  they  were,  and  that  it 
was  a  mistake  of  theirs  to  suppose  they  were  not. 

Th.  I  wish  to  bring  into  view  some  further  cases  from  the 
Holy  Scriptures.  Abraham  was  a  man  of  eminent  piety,  and 
enjoyed  much  of  the  favor  of  God.  But  he  had  two  wives, 
which  the  Scriptures  condemn.  Moses  had  success  in  the 
means  he  used  to  bring  water  from  the  rock,  though  they  were 
different  from  those  which  God  directed  him  to  use  ;  and  he 
was  afterwards  punished  for  his  sin  in  that  matter.  David  was 
a  man  who  stood  high  in  the  divine  favor,  while  he  had  several 
wives  at  the  same  time.  It  is  an  error,  and  a  great  one  too, 


IN    THE    NINETEENTH    CENTURY.  281 

into  which  many  seem  to  have  fallen  in  these  days,  to  conclude 
that  if  a  man  obtains  a  real  spiritual  blessing  for  himself,  or  is 
made  the  instrument  of  bestowing  it  upon  others,  he  must 
therefore  be  justified  in  all  he  has  done.  God  has  not  made 
this  world  the  place  of  final  retribution.  And  he  may  have 
various  reasons  undiscoverable  by  us  at  present,  for  giving  suc- 
cess to  men  and  measures  which  he  does  not  approve.  Indeed, 
•he  makes  use  of  all  his  creatures,  bad  as  well  as  good,  as  his 
instruments  to  bring  about  his  wise  and  benevolent  purposes ; 
and  then  rewards  or  punishes  them,  according  as  their  motives 
have  been  good  or  bad.  He  made  use  of  the  Assyrian  as  the 
rod  of  his  anger,  to  punish  sinful  Judah,  and  then  punished 
him  for  his  bad  intention  in  what  he  had  done.  He  made 
use  of  Satan  as  an  instrument  in  accomplishing  the  death 
of  his  Son,  by  which  atonement  was  made  for  the  sins  of  the 
world ;  and  yet  he  will  punish  Satan  for  his  bad  intention  in 
what  he  has  done.  We  must  have  a  good  end  in  view,  and 
pursue  it  by  such  means  as  God  has  pointed  out,  and  then  we 
may  expect  his  approbation;  but  not  otherwise.  That  the 
end  justifies  the  means,  is  a  principle  which  belongs  to  the 
school  of  Infidelity,  and  not  to  the  school  of  Christianity.  And 
if  it  should  once  again  obtain  currency,  as  a  rule  of  Christian 
conduct,  we  should  expect  men  would  attempt  to  promote  relig- 
ion by  falsehood,  and  deception,  and  trick,  some  appearances 
of  which  have  been  often  remarked  at  the  present  day.  But 
God  is  a  God  of  truth,  and  "  all  liars  shall  have  their  part  in 
the  lake  which  burneth  with  fire  and  brimstone." 


CHAPTER   XXXIX. 

Feel-well.  What  will  you  say  about  the  minister  and  the 
measures  which  have  no  success  ?  Is  not  that  a  sufficient 
proof  that  God  does  not  approve  of  them  ? 

ThonjiJi  tfnl.  No.  There  may  be  reasons  in  the  divine  mind,  for 
withholding  success  from  the  most  faithful  minister,  and  from 
the  best  means.  And  I  think  all  who  attend  to  what  the  Scrip- 
tures say,  will  be  obliged  to  admit  this.  They  do  not  make 
success  the  rule  of  duty,  nor  the  rule  by  which  a  minister  is  to 
be  judged. 

F.  W.  Is  not  success  promised  to  those  who  are  faithful  ? 
Does  not  Paul  say  to  Timothy,  "  Take  heed  unto  thyself,  and 
24* 


282  THE  PILGRIM'S  PROGRESS 

unto  the  doctrine  ;  continue  in  them  ;  for  in  doing  this  thou 
shalt  both  save  thyself  and  them  that  hear  thee"? 

Th.  They  must  hear,  not  merely  with  the  outward  ear,  but 
the}-  must  hear  so  as  to  embrace — they  must  believe  and  obey 
what  they  hear.  "  For  unto  us  was  the  Gospel  preached,  as 
well  as  unto  them  ;  but  the  word  preached  did  not  profit  them, 
not  being  mixed  with  faith  in  them  that  heard  it."  In  this 
passage  it  is  implied  that  some  who  heard  with  the  outward 
ear,  did  not  embrace,  and  were  not  profited,  because  they  did 
not  mix  faith  with  the  wTord. 

Ard.  But  the  argument  requires  us  to  suppose  that  God  has 
promised  to  cause  the  hearers  of  a  faithful  minister  to  believe 
and  obey  the  word.  Is  that  promised  ?  Is  that  according  to 
the  course  of  his  providence  ?  so  that  we  may  know  a  minister 
is  unfaithful,  if  he  is  not  successful  ? 

F.  W.  That  is  what  I  affirm. 

Th.  Let  us  examine  the  Scriptures,  and  see  if  that  is  what 
they  teach.  Noah  was  a  preacher  of  righteousness,  and  doubt- 
less preached  faithfully ;  for  he  is  usually  spoken  of  as  a  re- 
markably good  man.  How  successful  was  he  ?  Were  all  those 
that  heard  him  converted  ? 

F.  W.  The  Bible  does  not  tell  us  how  many  of  his  hearers 
were  converted.  But  not  all  of  any  man's  hearers  are  converted. 

Th.  Then  you  ought  to  conclude  that  not  any  preacher  is 
faithful.  Indeed,  you  ought  to  conclude  that  he  is  never  faith- 
ful to  any  man  who  remains  unconverted.  For  your  theory 
requires  every  one  to  be  converted,  who  is  faithfully  dealt  with. 
But  with  regard  to  NoaH,  the  Bible  is  not  entirely  silent.  It 
gives  no  account  of  any  that  \vere  converted  during  his  long 
ministry  of  a  hundred  and  twenty  years.  Even  his  own  wife 
and  children  appear  to  have  been  saved  in  the  ark,  on  account 
of  his  faith,  and  not  their  own.  For  God  said  to  him  :  "  Come 
thou,  and  all  thy  house  into  the  ark  ;  for  thee  have  I  seen  right- 
eous before  me  in  this  generation."  This  would  imply  that 
there  were  none  righteous,  at  that  time,  but  Noah  himself.  It 
is  also  said :  "  And  God  looked  upon  the  earth,  and  behold  it 
was  corrupt :  for  all  flesh  had  corrupted  his  way  upon  the 
earth." 

F.  W.  There  is  too  little  known  about  Noah,  for  him  to  be 
relied  upon  as  a  proof  against  the  correctness  of  my  opinion. 

Th.  Enough  is  known  to  prove  your  theory  incorrect.  He 
is  known  to  have  been  a  very  good  man,  and  a  preacher  of 
righteousness,  but  not  successful  in  bringing  his  hearers  to  re- 
pentance. But  let  us  take  another  case,  that  of  the  Prophet 
Isaiah.  He  was  a  good  preacher,  and  no  mention  is  made  of 
his  unfaithfulness.  Yet  he  had  very  little  success  in  promoting 


IN    THE    NINETEENTH    CENTURY.  283 

the  salvation  of  souls.  This  is  very  clearly  intimated  in  his 
sixth  chapter :  "  Also  I  heard  the  voice  of  the  Lord,  saying, 
Whom  shall  I  send,  and  who  will  go  for  us  ?  Then  said  I, 
Here  am  I ;  send  me.  And  he  said,  Go,  and  tell  this  people, 
hear  ye  indeed,  but  understand  not ;  and  see  ye  indeed,  but 
perceive  not.  Make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,  and  shut  their  eyes ;  lest  they  see  with  their 
eyes,  and  hear  with  their  ears,  and  understand  with  their  heart, 
and  convert,  and  be  healed.  Then  said  I,  Lord,  how  long? 
And  he  answered,  Until  the  cities  be  wasted  without  inhab- 
itant, and  the  houses  without  man,  and  the  land  be  utter- 
ly desolate ;  and  the  Lord  have  removed  men  far  away,  and 
there  be  a  great  forsaking  in  the  midst  of  the  land."  Here 
we  have  his  appointment  to  the  ministry,  and  his  work  assigned 
him.  It  was  not  to  promote  the  salvation  of  his  hearers,  but  to 
prepare  them  for  destruction.  And  though  this  is  a  truly  pain- 
ful part  of  the  ministerial  office,  I  take  it  to  be  an  important  part 
of  the  work  of  every  faithful  minister.  Though  no  minister  who 
feels  right  can  take  pleasure  in  the  sin  or  the  misery  of  any  of 
his  fellow- creatures ;  yet  every  minister  who  feels  right  can  take 
pleasure  in  the  justice  and  sovereignty  of  God,  which  is  dis- 
played in  their  being  treated  according  to  their  deserts.  And 
in  the  faithful  performance  of  his  duty,  as  a  minister,  he  can 
take  pleasure  in  the  thought,  that  God  will  be  glorified  in  the 
final  result,  both  in  them  that  are  saved  and  in  them  that  perish. 
The  same  exhibition  of  divine  truth  which  fits  the  saints  for 
heaven,  fits  sinners  also  for  destruction.  God  will  be  glorified 
in  both.  And  every  faithful  exhibition  of  the  word  of  God 
will  contribute,  more  or  less,  to  these  different  results,  according 
as  God  shall  see  best  to  give  it  effect.  Accordingly,  he  says : 
"  So  shall  my  word  be  that  goeth  forth  out  of  my  mouth ;  it 
shall  not  return  unto  me  void,  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing  whereto  I  send 
it."  The  same  rain  and  sunshine  that  ripens  the  wheat,  ripens 
also  the  tares.  Paul  seems  to  have  had  a  deep  sense  of  this 
truth,  saying  :  "  For  we  are  unto  God  a  sweet  savor  of  Christ  in 
them  that  are  saved,  and  in  them  that  perish  :  to  the  one  we 
are  a  savor  of  death  unto  death,  and  to  the  other  a^  savor  of 
life  unto  life ;  and  who  is  sufficient  for  these  things  ?" 

L,  S.  I  cannot  understand  them,  and  I  am  not  willing  to 
hear  them. 

F.  W.  I  understood  them  too  well ;  and  abhor  them  with 
all  my  heart. 

Th.  Take  heed,  then,  lest  by  hating  the  truth,  you  prepare 
yourself  to  be  a  monument  of  divine  justice  forever.  The  word 
which  now  provokes  your  displeasure,  unless  you  alter,  will 


284  THE 

prove  a  savor  of  death  unto  death  to  you.  The  word  of  the 
Lord  will  not  return  void,  but  will  produce  its  effect.  And  he 
intended  that  that  word  spoken  by  Isaiah  should  prove  a  savor 
of  death  unto  death  to  many.  And  when  the  prophet  Avas 
filled  with  sadness  at  the  contemplation  of  this,  as  the  principal 
result  of  his  labors,  he  asks,  "  Lord,  how  long  ?"  and  he  an- 
swered, "  Until  the  cities  be  wasted  without  inhabitant,  and 
the  houses  without  man,  and  the  land  be  utterly  desolate." 
Yet,  he  did  not  shrink  from  the  work  to  which  he  had  been 
called ;  but  stayed  himself  upon  his  God,  and  comforted  him- 
self with  the  contemplation  of  his  glorious  justice,  in  thus  treat- 
ing the  despisers  of  his  mercy.  And  when  giving  some  account 
of  his  preaching,  and  its  results,  he  says  :  "  But  the  word  of 
the  Lord  was  unto  them  precept  upon  precept,  precept  upon 
precept ;  line  upon  line,  line  upon  line ;  here  a  little,  and  there 
a  little ;  that  they  might  go,  and  fall  backward,  and  be  broken, 
and  snared,  and  taken."  The  word  which  Isaiah  preached  was 
intended  to  have  this  effect  on  the  great  mass  of  his  hearers. 
Yet  he  did  not  refuse  to  proclaim  it.  He  was  not  consoled 
and  encouraged  with  the  prospect  of  great  numbers  to  be  saved 
through  his  instrumentality.  But  he  looked  farther  than  that 
for  his  encouragement,  and  said,  "  Though  Israel  be  not  gather- 
ed, yet  shall  I  be  glorious  in  the  eyes  of  the  Lord,  and  my 
God  shall  be  my  strength."  I  think  it  has  often  been  so  with 
good  ministers,  when  they  have  had  but  little  success  in  turn- 
ing men  from  the  evil  of  their  ways.  They  have  had  to  look 
for  their  consolation  to  the  glory  of  God,  as  it  will  be  seen  in 
the  punishment  of  those  who  reject  the  Gospel. 

F.  W.  I  should  think  if  such  was  the  prospect  before  them, 
they  would  stop  preaching,  and  not  persevere  in  such  a  work 
as  that  of  fitting  men  for  destruction. 

Th.  Doubtless  they  would,  if  they  had  nothing  else  in  view, 
but  the  good  of  creatures.  But  having  learned  to  regard  the 
glory  of  God  as  their  chief  good,  and  to  make  the  good  of 
creatures  subordinate,  they  can  labor  on,  in  the  midst  of  dis- 
couragement, taking  the  word  of  God  for  their  guide,  and  leav- 
ing the  results  to  him  who  knows  how  to  bring  good  out  of 
evil  and  light  out  of  darkness.  Jeremiah  was  another  preacher 
placed  in  much  the  same  situation  that  Isaiah  was.  He  lived 
nearer  the  period  of  the  captivity,  with  which  he  was  directed 
to  threaten  his  people,  in  the  name  of  the  Lord,  if  they  did  not 
repent.  And  he  is  called  the  sorrowful  prophet,  because  he 
had  such  a  sense  of  their  guilt,  and  the  punishment  which  was 
coming  upon  them.  He  preached  faithfully,  but  had  little  or  no 
success.  The  same  also  was  true  of  the  Prophet  Ezekiel.  He 
was  called  to  preach  during  the  captivity.  But  he  was  not 


IN    THE    NINETEENTH    CENTURY.  285 

promised  great  success.  He  was  forewarned  that  the  people 
would  not  embrace  the  word  of  the  Lord  as  exhibited  by  him ; 
and  taught  most  explicitly,  that  he  would  be  judged  by  his 
faithfulness,  and  not  by  his  success.  "  And  he  said  unto  me, 
Son  of  man,  go,  get  thee  unto  the  house  of  Israel,  and  speak 
with  my  words  unto  them.  But  the  house  of  Israel  will  not 
hearken  unto  thee,  for  they  will  not  hearken  unto  me ;  for  all 
the  house  of  Israel  are  impudent  and  hard-hearted.  More- 
over he  said  unto  me,  Son  of  man,  all  my  words  that  I  shall 
speak  unto  thee,  receive  in  thy  heart,  and  hear  with  thine  ears  ; 
and  go,  get  thee  to  them  of  the  captivity,  unto  the  children  of 
thy  people,  and  speak  unto  them,  and  tell  them,  thus  saith  the 
Lord  God ;  whether  they  will  hear,  or  whether  they  will  for- 
bear. Son  of  man,  I  have  made  thee  a  watchman  unto  the 
house  of  Israel ;  therefore  hear  the  word  at  my  mouth,  and 
give  them  warning  from  me.  When  I  say  unto  the  wicked, 
thou  shalt  surely  die ;  and  thou  givest  him  not  warning,  nor 
speakest  to  warn  the  wicked  from  his  wicked  way,  to  save  his 
life ;  the  same  wicked  man  shall  die  in  his  iniquity ;  but  his 
blood  will  I  require  at  thy  hand.  Yet,  if  thou  warn  the  wick- 
ed, and  he  turn  not  from  his  wickedness,  nor  from  his  wicked 
way,  he  shall  die  in  his  iniquity  ;  but  thou  hast  delivered  thy 
soul."  Here,  it  is  plainly  taught  that  the  minister  is  not  answer- 
able for  his  success,  but  only  for  his  fidelity  in  delivering  the 
Lord's  message.  If  he  refuses  to  deliver  it,  and  the  wicked 
perish,  their  blood  will  be  upon  his  head ;  but  if  he  deliver  it 
faithfully,  and  they  will  not  take  warning,  he  is  clear,  and  their 
blood  will  be  upon  their  own  heads.  This  is  evidently  right, 
for  the  preacher  cannot  change  the  hearts  of  his  hearers ;  and 
God  has  not  promised  to  change  the  hearts  of  all  that  hear  the 
pure  Gospel  faithfully  exhibited.  It  usually  proves  a  savor  of 
life  unto  life  to  some,  and  of  death  unto  death  to  others  :  but 
the  issue  is  entirely  at  the  divine  disposal,  according  to  the 
declaration  of  Paul :  "  I  have  planted,  Apollos  watered,  but 
God  gave  the  increase.  So  then,  neither  is  he  that  planteth  any 
thing,  neither  he  that  watereth,  but  God  that  giveth  the  increase. 
Xow  he  that  planteth,  and  he  that  watereth,  are  one;  and 
every  man  shall  receive  his  own  reward,  according  to  his  own 
labor."  The  laborer  will  be  rewarded  according  to  his  fidelity, 
and  not  according  to  his  success,  which  God  gives  according  to 
his  sovereign  pleasure. 

F.  W.  But  I  contend  that  it  is  his  pleasure  to  give  success 
to  the  laborer  according  to  his  faithful :v 

Tk.  You  contradict  the  plain  word  of  God.  For  besides 
the  cases  of  Nouh,  Isaiah,  Jeremiah,  and  Ezekiel,  to  which  we 
have  already  attended,  and  whose  success  was  not  according  to 


286  THE  PILGRIM'S  PROGRESS 

their  faithfulness,  I  adduce  the  case  of  the  Lord  Jesus  Christ, 
whose  faithfulness  was  perfect,  but  whose  siuvvss  was  very  far 
from  being  so. 

F.  W.  But  he  did  convert  great  numbers  during  his  ministry. 

Th.  Great  numbers,  compared  with  those  converted  by  the 
ministry  of  the  prop! lets  ;  but  not  great  numbers  compared  with 
those  converted  under  the  ministry  of  the  apostles.  And  very 
small  numbers  compared  with  the  whole  nation  of  Israel,  or  all 
those  to  whom  he  faithfully  preached.  So  that  he  had  occasion 
to  say,  as  represented  by  the  prophet,  "  Who  hath  believed  our 
report  ?  and  to  whom  is  the  arm  of  the  Lord  revealed  ?"  This 
language  implies  that  few  were  converted  by  the  personal  min- 
istry of  the  Lord  Jesus.  And  it  is  quoted  by  the  Apostle  John 
as  having  that  meaning.  "  But  though  he  had  done  so  many 
miracles  before  them,  yet  they  believed  not  on  him  ;  that  the 
saying  of  Esaias  the  prophet  might  be  fulfilled,  which  he  spake, 
Lord,  who  hath  believed  our  report  ?  and  to  whom  hath  the 
arm  of  the  Lord  been  revealed  ?  Therefore  they  could  not  be- 
lieve, because  that  Esaias  said  again,  He  hath  blinded  their  eyes, 
and  hardened  their  heart ;  that  they  should  not  see  with  their 
eyes,  nor  understand  with  their  heart,  and  be  converted,  and  I 
should  heal  them."  The  same  passage  is  quoted  by  Paul :  "But 
they  have  not  all  obeyed  the  Gospel ;  for  Esaias  saith,  Lord, 
who  hath  believed  our  report  ?  "  However,  the  ill  success  of 
the  Gospel  among  the  Jews,  was  connected  with  its  greater  suc- 
cess among  the  Gentiles.  "  But  Esaias  is  very  bold,  and  saith, 
I  was  found  of  them  that  sought  me  not ;  I  was  made  manifest 
unto  them  that  asked  not  after  me.  But  to  Israel  he  saith,  All 
day  long  I  have  stretched  forth  my  hands  unto  a  disobedient 
and  gainsaying  people.  "  "  Esaias  also  crieth  concerning  Israel, 
though  the  number  of  the  children  of  Israel  be  as  the  sand  of 
the  sea,  a  remnant  shall  be  saved."  And  Paul  says,  "  Even  so 
then  at  this  present  time  also  there  is  a  remnant,  according  to 
the  election  of  grace."  By  the  faithful  preaching,  then,  of  the 
prophets,  and  the  apostles,  and  of  the  Lord  Jesus  Christ  him- 
self, the  nation  of  Israel  were  not  converted,  but  only  a  remnant 
of  them,  while  the  great  mass  remained  in  unbelief. 

Paul  farther  teaches  that  fidelity  in  the  delivery  of  his  mes- 
sage, and  not  success,  is  the  rule  by  which  a  minister  is  to  be 
judged.  He  preached  the  Gospel  to  the  Jews  at  Corinth,  "  And 
when  they  opposed  themselves,  and  blasphemed,  he  shook  his 
raiment,  and  said  unto  them,  Your  blood  be  upon  your  own 
heads ;  I  am  clean."  If  they  remained  unconverted,  it  was 
their  own  fault,  and  not  his,  and  no  proof  of  unfaithfulness  in 
him.  So,  in  his  interview  with  the  elders  of  Ephesus,  he  says, 
"  Wherefore  I  take  you  to  record  this  day,  that  I  am  pure  from 


IN    THE    NINETEENTH    CENTURY.  287 

the  blood  of  all  men  ;  for  I  have  not  shunned  to  declare  unto 
you  all  the  counsel  of  God."  Not  success,  but  fidelity  in  preach- 
ing the  truth,  is  the  great  thing  to  clear  the  preacher  from  the 
blood  of  his  hearers,  who  perish  with  an  aggravated  destruc- 
tion from  under  the  light  of  the  Gospel. 

F.  Jlr.  What  is  the  use  of  the  Gospel  ministry,  if  men  are 
not  to  be  converted  by  it  and  saved  ? 

L.  S.  Of  no  use  at  all,  I  should  say.  And  so  thought  a 
distinguished  minister  in  Westerly  street,  who  lately  asked  a 
dismission  from  his  pastoral  charge,  as  I  have  heard,  because 
there  were  no  more  sinners  to  be  converted. 

A  fd.  He  must  have  forgotten  our  Lord's  direction  to  Peter, 
when  he  professed  his  love  :  "  Feed  my  lambs,"  "feed  my  sheep." 
There  would  be  some  use  in  that. 

Th.  Those  who  confine  their  notion  of  the  work  of  the  min- 
istry to  the  conversion  of  sinners,  take  a  very  narrow  view  of 
the  subject.  The  great  business  of  the  ministry,  as  indicated 
by  the  commission  given  them,  is  to  teach.  "  Go  ye,  therefore, 
and  teach  all  nations."  Children  have  to  spend  many  years  in 
receiving  instruction  in  the  common  arts  of  life,  before  they  are 
fitted  for  business.  'Much  more  do  they  need  to  spend  time  in 
receiving  instruction  in  divine  things,  before  they  will  have  an 
adequate  undestanding  of  them.  The  education  of  Christians, 
their  advancement  in  the  knowledge  of  God,  the  knowledge  of 
themselves,  the  knowledge  of  their  duty,  and  their  being  quick- 
ened to  the  performance  of  it,  is  no  small  nor  unimportant  part 
of  the  work  which  a  minister  has  to  do.  He  is  called  a  pastor, 
or  shepherd.  But  the  business  of  a  shepherd  is  not  completed 
when  he  has  added  numbers  to  his  flock,  and  once  got  them 
into  his  fold.  He  has  to  go  before  them,  and  lead  them  out  to 
the  green  pastures,  and  beside  the  still  waters.  He  has  to 
watch  over  them,  to  guard  them  from  the  approach  of  devour- 
ing wolves,  and  to  do  all  that  for  them  which  is  necessary  to 
their  health  and  comfort.  He  has  to  gather  the  lambs  in  his 
arms,  and  carry  them  in  his  bosom.  And  in  regard  to  those 
who  are  not  converted,  the  Scriptures  evidently  hold  out  the 
idea  that  the  influence  of  the  Gospel  ministry  is  by  no  means 
unimportant.  The  instructions  they  receive  often  operate  as  a 
restraint  upon  them,  and,  in  many  ways,  influence  their  con- 
duct in  attending  to  the  ordinary  duties  of  life.  So  that  where 
the  Gospel  is  most  faithfully  and  fully  preached,  the  state  of 
civil  society  is  far  better  than  where  it  is  riot,  even  among  those 
not  savingly  influenced  by  it ;  as  infidels  themselves  have  often 
SITU  and  acknowledged.  And  then  it  has  an  influence  beyond 
this  life,  in  preparing  them  for  their  final  end.  When  they  are 
condemned  for  not  having  embraced  the  Gospel,  the  justice 


288 

manifested  in  their  condemnation  will  be  in  proportion  to  their 

fuilt ;  and  their  guilt  will  be  in  proportion  to  the  light  they 
ave  sinned  against.  The  most  important  work  of  the  preacher 
is,  to  exhibit  God  before  all  his  hearers  ;  to  make  them  see,  if 
he  can,  the  glorious  perfections  of  his  character,  which  bind 
them  to  love  and  obey  him,  and  leave  them  without  excuse  for 
not  having  done  it.  This  is  the  best  way  to  promote  the 
growth  in  grace  of  Christians  ;  for  it  is  by  this  means,  as  the 
apostle  says,  that  "  we  all,  with  open  face,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into  the  same  image, 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord."  It  is 
also  by  this  means  that  restraints  are  laid  upon  the  bad  pas- 
sions of  men,  and  society  is  rendered  more  orderly,  quiet,  and 
happy.  And  the  same  means  are  best  adapted  to  promote  the 
conversion  of  sinners.  For  it  is  by  the  contemplation  of  the 
divine  character,  that  men  are  brought  to  see  their  own,  to  feel 
their  obligations  to  love  and  obey  God,  and  their  guilt  in  re- 
fusing ;  and  thus  are  brought  under  conviction.  It  is  also  nec- 
essary to  have  the  divine  character  in  view,  in  order  to  love 
God  and  submit  to  him  in  conversion.  It  is  by  exhibiting  God, 
then ;  by  giving  to  all  classes  of  his  hearers,  correct  views  of 
the  divine  character ;  by  showing  the  wisdom  and  goodness  of 
all  his  ways,  that  the  preacher  will  most  effectually  advance 
his  great  work,  in  all  its  parts.  And  when  he  has  done  this, 
and  the  things  implied  in  and  connected  with  it,  then,  and  then 
only  can  he  make  the  appeal  which  Paul  does,  and  say,  "  I  am 
pure  from  the  blood  of  all  men ;  for  I  have  not  shunned  to  de- 
clare unto  you  all  the  counsel  of  God." 


CHAPTER  XL. 

Love-self.  There  is  one  of  the  measures,  favored  by  Mr. 
Bold  and  his  friends,  which,  I  think,  is  evidently  sanctioned  by 
the  Spirit,  in  the  increase  of  the  revival  feeling  wherever  it  has 
been  adopted ;  I  mean  that  of  female  praying  in  promiscuous 
meetings.  "  In  proportion  as  revivals  abound,  I  am  persuaded 
female  praying  among  men  will  increase.  And,  from  many 
cases  which  I  have  seen,  I  am  persuaded  God  lays  more  stress 
on  this  practice  than  any  of  us  have  done." 

Ardent.  How  do  you  prove  it  right  ? 

F.  W.  Love-self  has  just  pointed  you  to  its  good  effects, 
Those  prove  it  to  be  right. 


IN    THE    NINETEENTH    CENTURY.  289 

Ard.  But  we  do  not  admit  that  success  is  a  proof  of  the 
divine  approbation. 

Th.  No.  Jacob's  falsehood  was  successful  in  procuring  for 
him  the  blessing  which  was  designed  for  Esau,  as  I  have  already 
observed  ;  but  it  would  be  blasphemous  to  say  God  approved 
of  that  falsehood. 

L.  S.  I  will  prove  it  right  by  other  arguments.  But  where 
shall  I  prove  it  to  be  right  ?  I  do  not  contend  for  it  "  in  a 
public  meeting  in  the  house  or  temple  of  God,  or  anywhere 
else,  consisting  of  one,  two,  or  three  hundred  persons ;  but 
only  in  a  social  circle  of  men  and  women,  of  ten,  twenty,  or 
thirty  individuals,  in  a  private  dwelling." 

Th.  It  lias  been  practised,  however,  in  many  places,  in  pub- 
lic meetings,  in  their  usual  places  of  worship,  and,  in  many 
instances,  accompanied  by  female  exhortations. 

F.  W.  Yes ;  and  that  is  the  ground  I  take. 

L.  S.  The  first  argument  I  use,  is,  that  in  many  cases  the 
women  pray  better  than  the  men. 

Ard.  Perhaps  they  do  ;  and  perhaps  they  would  preach  bet- 
ter too  :  but  would  that  make  it  right  ?  Priscilla  was  able  to 
teach  Apollos,  though  he  was  an  eloquent  man,  and  mighty  in 
the  Scriptures.  Yet  she  did.  not  attempt  to  teach  him  in  pub- 
lic. She  -invited  him  to  her  house,  and  there  she  taught  him 
the  way  of  God  more  perfectly. 

L.  S.  What  if  a  meeting  is  found  to  contain  but  one  or  two 
men  capable  of  praying  in  public,  and  a  number  of  women 
who  are  known  to  be  able  in  prayer ;  must  the  meeting  be 
broken  up  and  dispersed  rather  than  have  the  women  pray  ? 

Th.  The  benefit  of  the  meeting  depends  on  the  blessing  of 
God ;  and  the  blessing  of  God  is  not  to  be  looked  for  in  the 
way  of  disobedience,  but  in  the  way  of  obedience.  There  is, 
however,  in  the  case  you  suppose,  no  need  of  any  difficulty. 
Let  the  men  pray,  and  retire ;  and  then  let  the  women  con- 
tinue the  meeting,  by  themselves,  as  long  as  they  find  it  for 
edification. 

L.  S.  Paul  says,  "  Every  woman  that  prayeth  or  prophe- 
sicth  with  her  head  uncovered,  dishonoreth  her  head."  This 
passage  certainly  implies  that  the  women  prayed  in  the  meet- 
ings at  Corinth. 

F.  W.  Yes ;  and  not  in  the  small  circle  only,  but  in  the 
most  public  meetings  of  the  church,  and  prophesied  too ; 
which  just  suits  my  scheme,  but  not  yours. 

Th.  It  proves,  indeed,  that  the  practice  existed  in  the  church 

of    Corinth,   of  females   praying  and  prophesying  with   their 

heads   uncovered,  and  that  their  doing  so  was  improper  and 

disgraceful.     That  they  were  to  be  tolerated  in  doing  it  with 

25 


290 

their  heads  covered,  might  seem  to  be  a  fair  inference,  if  noth- 
ing else  was  said  to  convey  a  different  meaning.  Many  abuses 
had  caept  into  that  church.  The  one  here  noticed  is  that  the 
women  seemed  to  think  that  because  they  wore  made  mem- 
bers of  Christ,  and  favored  with  some  miraculous  gifts,  they 
might  throw  off  all  subjection,  and  claim  an  equality  with  the 
men.  On  the  contrary,  the  apostle  would  have  tfiem  know, 
that  the  subordination  originally  constituted  was  still  to  be 
observed.  "  I  would  have  you  know,  that  the  head  of  every 
man  is  Christ ;  and  the  head  of  the  woman  is  the  man  ;  and 
the  head  of  Christ  is  God."  "  For  the  man  is  not  of  the  wo- 
man ;  but  the  woman  of  the  man.  Neither  was  the  man  cre- 
ated for  the  woman,  but  the  woman  for  the  man."  This  rea- 
soning of  the  apostle  would  lead  us  to  conclude,  that  the  pre- 
tence of  being  actuated  by  a  supernatural  impulse,  was  no 
sufficient  reason  why  the  woman  should  do  any  thing  incon- 
sistent with  her  subordinate  station.  In  the  following  chapter 
there  is  much  more,  in  relation  to  the  exercise  of  the  miracu- 
lous gifts  with  which  various  individuals  were  furnished  in 
those  days,  for  the  edification  of  the  church.  All  things  were 
to  be  "  done  decently  and  in  order :"  and  all  things  were  to  be 
done  unto  edification.  Two  must  not  speak  at  once,  under  the 
plea  of  having  a  divine  impulse,  but  one  must  wait  till  the 
other  had  done ;  for  the  spirits  of  the  prophets  were  subject 
to  the  prophets.  A  person  must  not  speak  in  an  unknown 
tongue,  unless  there  was  an  interpreter  present,  to  translate 
what  was  said  into  the  language  of  the  audience,  so  that  all 
might  be  instructed.  Among  the  rules  of  order,  and  the  pro- 
visions for  the  edification  of  the  Church,  chap.  xiv.  says,  "  Let 
your  women  keep  silence  in  the  churches ;  for  it  is  not  per- 
mitted unto  them  to  speak ;  but  they  are  commanded  to  be 
under  obedience,  as  also  saith  the  law.  And  if  they  will  learn 
any  thing,  let  them  ask  their  husbands  at  home ;  for  it  is  a 
shame  for  women  to-  speak  in  the  church."  This  seems  to  de- 
cide the  question.  For,  whether  the  apostle  would  have  the 
women  who  were  divinely  inspired,  still  allowed  to  pray  and 
prophesy  with  their  heads  covered,  with  a  due  regard  to 
order  and  subordination,  or  whether  he  meant  here  to  put  an 
entire  stop  to  the  practice,  is  immaterial  to  the  present  ques- 
tion. For,  none  are  inspired  now ;  and  therefore  all  are  to 
keep  silence  in  the  churches. 

L.  S.  Your  construction  of  this  passage  proves  too  much, 
and  therefore  proves  nothing.  If  it  is  wrong  for  a  woman  to 
pray,  because  Paul  enjoins  silence,  then  it  must  be  wrong  for 
a  woman  to  sing,  because  singing  breaks  silence.  She  must 
not  even  submit  to  an  examination  before  the  church,  or  give 


IN    THE    NINETEENTH    CENTURY.  291 

testimony  before  the  church.     But,  in  truth,  it  says  nothing 
about  praying  at  all. 

Th.  I  am  not  desirous  of  applying  the  passage  to  any  thino- 
but  what  was  the  subject  of  discourse  in  the  text  and  con- 
text. The  apostle  was  speaking  of  the  order  of  their  meetings 
for  worship,  and  the  manner  in  which  each  member  should 
r.v.-rcise  his  gifts  for  the  edification  of  the  whole.  The  subject 
included  praying  and  prophesying,  speaking  with  tongues,  the 
inspired  composition  of  hymns  to  be  sung,  and  explanation  of 
the  doctrines  and  duties  of  the  Gospel.  If  the  woman  was  to 
be  silent  as  to  all  these,  she  would  have  no  opportunity  to  pray, 
nor  exhort,  nor  preach,  nor  direct  the  hymns  to  be  sung.  But 
yet,  she  might  not  be  prohibited  from  joining  with  others  in 
singing  the  hymns  given  out  by  those  authorized  to  do  it,  nor 
be  prohibited  from  answering  questions  in  her  examination  for 
church  membership,  nor  in  giving  testimony  before  the  church. 

L.  S.  Will  you.  give  your  arguments  on  the  other  side  of 
the  question  ? 

Th.  My  first  argument  has  been  partially  brought  into  view 
already.  God  made  woman  to  hold  a  subordinate  place.  That 
place  is  her  proper  sphere  of  action.  Gen.  ii.  "  And  the  Lord 
God  said,  It  is  not  good  that  .man  should  be  alone :  I  will  make 
him  a  help  meet  for  him."  Here,  the  design  for  which  she 
was  made  is  expressed.  It  was  not  that  man  should  have  a 
head  to  rule  over  him,  nor  a  slave  to  be  lorded  over ;  but  a 
help,  an  assistant,  suitable  for  him.  Man  is  to  be  the  principal, 
woman  the  assistant.  He  is  to  be  the  head  of  this  lower  crea- 
tion, and  she  is  to  be  such  a  help  as  he  needs.  It  was  the  di- 
vine constitution  that  man  should  stand  first,  and  that  woman 
should  stand  second.  This  divinely  constituted  subordination 
is  recognized  throughout  the  Scriptures.  After  the  fall,  God 
said  to  the  woman,  "  Thy  desire  shall  be  to  thy  husband,  and 
he  shall  rule  over  thee."  In  the  New  Testament  it  is  said, 
"  Wives,  submit  yourselves  unto  your  own  husbands,  as  unto 
the  Lord."  In  a  passage  already  quoted,  "  The  head  of  every 
nirin  is  Christ;  and  the  head  of  the  woman  is  the  man."  The 
place  of  woman,  then,  is  a  subordinate  place.  She  may  be 
superior  in  point  of  talents ;  she  may  surpass  her  husband  in 
wisdom  and  piety ;  but  she  must  not  usurp  his  prerogatives, 
and  make  herself  the  head.  And  if  she  possesses  a  high  de- 
gree of  wisdom  and  piety,  she  will  not  attempt  it.  Let  this  be 
borne  in  mind.  For  a  disregard  of  this  divine  constitution  is  a 
se;ious  injury  to  the  woman  as  well  as  to  the  man.  Her  proper 
dignity,  and  lv  -t  usefulness,  require  that  she  should 

keep  the  place  for  which  she  was  made.     And  those  do  not 
act  the  part  of  friends,  but  of  enemies,  who  endeavor  by  flattery 


292  THE  PILGRIM'S  PROGRESS 

to  persuade  her  to  abandon  her  proper  place,  and  usurp  that 
of  man. 

Now,  the  argument  I  derive  from  the  consideration  of  the 
proper  place  of  woman,  is  this :  When  an  individual  prays 
audibly,  whether  in  the  social  or  public  meeting,  he  leads  their 
devotions  for  the  time  being,  and  the  other  persons  present  are 
led  by  the  speaker.  The  speaker  acts  as  the  head,  and  the 
others  act  a  subordinate  part.  I  take  this  to  be  self  evident, 
in  the  case  of  all  extemporaneous  prayer.  It  may  not  be  so 
in  the  use  of  forms  prescribed  by  some  acknowledged  author- 
ity ;  though  even  there,  some  headship  may  be  exercised  in 
directing  what  shall  be  used,  and  what  omitted.  In  extempo- 
raneous prayer,  the  person  who  leads  occupies  the  place  of 
head,  for  the  time  being.  He  is  expected  to  give  utterance  to 
such  thoughts  as  are  adapted  to  the  occasion,  and  suited  to  the 
circumstances  of  all ;  and  they  are  expected  to  follow  him  in 
their  thoughts,  and  silently  to  join  in  all  his  confessions,  and 
petitions.  Where  this  is  not  done,  the  exercise  of  social  prayer 
is  not  suitably  performed.  As  this  is  evidently  so,  I  take  the 
argument  to  be  a  conclusive  one  to  show  the  impropriety  of 
females  attempting  to  lead  in  prayer  in  the  presence  of  men. 

L.  S.  But,  suppose  a  woman  teaches  a  school  of  both  sexes, 
may  she  not  open  and  close  it  with  prayer  ?  Or,  suppose  a 
pious  woman  at  the  head  of  a  family,  whose  husband  is  absent 
or  disqualified,  must  she  omit  family  worship  ? 

Tli.  Where  God,  by  his  providence,  has  made  a  woman  the 
head,  I  have  no  objection  to  her  acting  as  such.  I  would  not 
have  her  fail  to  do  it.  But  God  has  not  made  any  woman  the 
head  of  a  common  prayer-meeting,  unless  the  meeting  is  made 
up  of  women,  or  women  and  children. 

L.  S.  Suppose  the  meeting  is  made  up  of  both  sexes,  and 
those  whose  business  it  is  to  take  the  lead  of  the  meeting  call 
upon  the  women  to  pray,  may  they  do  it  then,  in  obedience  to 
that  call  ? 

Th.  No.  The  commands  of  the  husband  or  father  never 
can  supersede  the  commands  of  God.  This  proviso  is  sometimes 
expressed,  "  Children,  obey  your  parents  in  the  Lord  ;  for  this  is 
right."  And  where  it  is  not  expressed,  it  is  always  understood. 
The  subordination  which  God  has  constituted,  must  be  carried 
through.  The  authority  of  an  inferior  cannot  release  us  from 
the  authority  of  the  superior.  We  must  obey  God  rather  than 
man. 

L.  S.  What  is  your  second  argument  against  the  praying  of 
females  in  promiscuous  meetings  ? 

Th.  It  is  contrary  to  nature.  God  has  appointed  man  to 
hold  the  first  place,  and  woman  the  second,  as  we  have  already 


IN    THE    NINETEENTH    CENTURY.  293 

seen.  It  would  be  an  impeachment  of  his  wisdom  and  goodness 
to  suppose  he  had  not  qualified  each  for  his  station.  We  must 
believe,  then,  that  the  nature  of  man  is  such  as  to  qualify  him 
to  lead,  and  that  of  woman  to  be  led.  Those  works  which  re- 
quire boldness,  activity,  energy,  and  enterprise,  are  the  proper 
works  of  man.  To  these  his  nature  is  adapted ;  and  these 
qualities  we  admire  in  him.  But  in  a  woman,  they  would  be 
entirely  out  of  place.  The  proper  place  of  woman  is  such  as 
requires  softness  and  delicacy,  a  shrinking  from  observation,  a 
modest  and  retiring  disposition.  And  where  these  qualities  are 
wanting  in  a  woman,  we  feel  as  if  she  was  not  well  fitted  to  fill 
the  place  assigned  her  by  the  divine  constitution.  It  is  contrary 
to  nature,  that  a  woman  should  voluntarily  leave  her  own 
sphere,  and  put  herself  forward  to  take  the  most  conspicuous 
place,  in  a  mixed  assembly.  She  must  do  violence  to  the  na- 
tive modesty  and  delicacy  of  the  female  character,  or  she  must 
have  those  qualities  overborne  by  some  excitement,  which,  for 
the  time,  changes  the  whole  current  of  the  soul.  Accordingly, 
it  has  been  common  to  find  the  woman,  at  first,  start  back  from 
the  proposal.  And  when  a  favorite  preacher,  whose  word  they 
have  been  taught  to  regard  as  about  equal  to  the  dictates  of 
inspiration,  has  urged  them  not  to  refuse  to  pray,  and  assured 
them  that  it  would  be  grieving  the  Holy  Spirit,  if  they  did, 
it  has  required  even  then  a  great  struggle  in  them  to  overcome 
the  dictates  of  nature,  and  do  violence  to  their  constitutional 
modesty  and  delicacy.  There  is  something  in  the  nature  of 
man,  also,  which  leads  to  the  same  conclusion.  When  we  see 
a  woman  leave  her  proper  sphere,  and  assume  the  place  which 
God  has  assigned  to  another,  it  gives  us  pain.  Our  native 
sense  of  propriety  revolts.  We  can  no  longer  regard  such  a 
woman  with  the  respect  we  have  done.  She  sinks  in  our  estima- 
tion. We  may  regard  her  as  pious,  but  we  shall  also  regard  her 
as  weak-minded.  We  may  pity  her,  that  she  should  thus  be  en- 
ticed from  the  path  of  duty,  and  rendered  the  victim  of  cunning 
or  fanaticism,  but  our  pity  will  be  nearly  allied  to  contempt. 
That  God  has  constituted  us  with  such  a  nature,  is  a  decided 
indication  that  the  practice  in  question  is  wrong. 

L.  S.  What  is  your  third  argument  against  the  praying  of 
females  in  promiscuous  meetings  ? 

Th.  The  analogy  of  Scripture  is  against  it.  I  mean  that  the 
whole  course  of  God's  dealings  with  his  visible  Church,  both 
under  the  old  dispensation  and  the  new,  is  against  it.  Moses, 
and  not  Miriam,  was  the  chosen  lawgiver  of  Israel.  Joshua, 
and  David,  and  Solomon,  were  the  distinguished  leaders  of  the 
nation,  in  war  and  in  peace,  and  not  any  of  the  other  sex. 
Among  the  seventy  assistants  selected  for  Moses  in  the  wilder- 
25* 


294  THE  PILGRIM'S  PROGRESS 

ness,  not  a  woman  was  to  be  found.  Among  the  writers  of  the 
Holy  Scriptures,  there  is  not  a  single  female.  And  though  De- 
borah and  Huldah  are  mentioned  as  prophetesses,  in  the  Old 
Testament  times,  yet  it  is  to  be  observed,  that,  in  the  mention 
made  of  them,  and  the  part  they  acted,  there  is  a  marked  dif- 
ference between  them  and  the  inspired  men — a  difference  which 
snows,  that,  although  extraordinary  cases,  they  were  careful  to 
preserve  the  decorum  which  belongs  to  their  sex.  They  did 
not  go  forth,  as  was  usual  for  the  prophets,  to  publish  the  word 
of  the  Lord  revealed  to  them,  but  remained  at  their  homes,  and 
communicated  to  individuals  what  the  Spirit  of  inspiration  sug- 


Under  the  new  dispensation,  there  is  no  example  of  a  female 
being  called  to  the  Christian  ministry,  nor  to  any  such  place  in 
the  Church  as  makes  it  the  duty  of  the  incumbent  to  lead  in 
the  devotions  or  the  business  of  a  mixed  assembly.  The  twelve 
apostles  were  all  men ;  and  the  same  is  true  of  the  seventy 
preachers  sent  forth  during  the  personal  ministry  of  our  Lord. 
The  seven  deacons  ordained  at  Jerusalem  by  the  apostles,  were 
of  the  same  sex ;  and  so  also  were  the  bishops  and  deacons  so 
frequently  mentioned  in  the  apostolical  epistles.  Neither  Tim- 
othy nor  Titus  received  any  directions  for  the  ordination  of 
women  to  any  ecclesiastical  office.  And  whenever  mention  is 
made  of  the  transaction  of  church  business,  it  is  done  by  the 
brethren,  and  not  by  the  sisters.  It  is  true  that  the  term  ser- 
vant, applied  to  Phebe  by  the  apostle,  is  thought  by  some  to 
indicate  that  she  was  a  deaconess,  an  office  which  existed  in 
early  times  in  the  eastern  countries.  But  this  was  an  occasion- 
al office,  to  which  aged  females  were  appointed,  whose  duties 
were  confined  to  their  own  sex,  and  to  be  exercised  in  cases 
where,  from  the  prevailing  customs,  access  was  denied  to  the 
men.  The  office  was  never  understood  to  give  those  who  held 
it  any  prerogatives  over  the  other  sex,  nor  to  interfere,  in  the 
smallest  degree,  with  that  retiredness  and  subjection,  on  the 
part  of  females,  which  the  apostolical  writings  so  abundantly 
enjoin.  Indeed,  the  very  existence  of  the  office  in  the  eastern 
countries,  where  only  it  was  necessary,  is  a  proof  with  how 
much  care  the  primitive  Christians  guarded  all  the  decorums  of 
social  intercourse,  making  this  provision  in  order  that  the  plea 
of  necessity  might  not  be  urged  for  the  neglect  or  violation  of 
any  of  the  established  rules  of  decency  or  propriety.  The 
agency  of  woman  is  indeed  often  mentioned  in  the  New  Testa- 
ment. But  it  is  an  agency  exercised  in  private,  or  at  the  fire- 
side, and  which  retired  from  observation  and  sought  conceal- 
ment. It  was  never  an  agency  which  courted  notoriety,  and 
sought  to  place  itself  before  the  public  eye.  When  our  Lord 


IN    THE    NINETEENTH    CENTURY. 

was  upon  earth,  and  had  no  certain  dwelling  place,  but  went 
about  doing  good,  he  was  followed  by  certain  women,  among 
whom  honorable  mention  is  made  of  "Joanna,  the  wife  of 
(•liu/a,  Herod's  steward,  and  Susanna,  and  many  others,  who 
ministered  unto  him  of  their  substance."  Dorcas  "was  full 
of  good  works  and  alms-deeds  which  she  did."  Phebe  had 
been  a  succorer  of  many,  and  of  the  apostle  himself;  and  the 
others  who  are  mentioned  as  having  labored  much  in  the  Lord, 
were  doubtless  those  who  had  distinguished  themselves  in  the 
same  manner.  Such  being  the  course  of  God's  dealings  with 
his  visible  Church,  I  infer,  that  he  has  not  called  a  woman  to 
occupy  the  place  of  a  leader  in  the  church,  neither  as  a  perma- 
nent office,  nor  as  an  occasional  service.  And  therefore  she 
ought  not  to  be  called  upon  to  do  it. 

L.  S.  Have  you  any  other  arguments  against  the  praying  of 
females  in  promiscuous  meetings  ? 

Th.  I  have  already  quoted  Paul's  direction  :  "  Let  your 
women  keep  silence  in  the  churches ;  for  it  is  not  permitted 
unto  them  to  speak;  but  they  are  commanded  to  be  under 
obedience,  as  also  saith  the  law.  And  if  they  will  learn  any 
thing,  let  them  ask  their  husbands  at  home ;  for  it  is  a  shame 
for  women  to  speak  in  the  church." 

L.  S.  "  This  is  not  to  the  point.  The  apostle  is  not  here 
speaking  of  praying,  nor  of  teaching.  He  is  speaking  of  the 
practice  of  interrupting  the  speaker  in  a  disputatious  and  disor- 
derly manner,  by  questions  and  objections." 

Th.  Were  the  other  sex,  then,  still  allowed  to  "  interrupt  the 
speaker  in  a  disputatious  and  disorderly  manner,  by  questions 
and  objections  ?"  I  presume  not.  What  was  said  about  order, 
and  decency,  and  every  thing  being  done  to  edification,  would 
go  to  correct  such  a  practice.  But  if  the  apostle,  in  enjoining 
silence,  means  to  prohibit  the  asking  of  a  question  for  explana- 
tion, much  more  is  it  implied  that  he  would  not  have  them 
attempt  to  preach  or  pray.  For  the  propounding  of  a  ques- 
tion, in  a  modest  manner,  would  imply  no  assumption  of  the 
place  of  a  head  or  leader  of  the  meeting,  while  the  attempt  to 
preach  or  pray,  would  do  it.  If  it  is  a  shame  for  a  woman  to 
speak  in  the  church,  for  the  purpose  of  learning  any  thing, 
much  more  must  it  be  a  shame  for  her  to  assume  the  lead  of 
the  meeting. 

L.  S.  This  passage  speaks  of  the  church.  It  does  not  say 
any  thing  of  the  small  meeting  in  a  private  house. 

Th.  In  the  days  of  the  apostles,  no  such  distinction  was 
made  between  small  and  large  meetings.  Every  meeting  called 
together,  was  a  church,  in  the  scripture  sense  of  the  word 
When  Paul  wrote  to  the  Romans,  he  sent  his  salutations  to 


296 

Priscilla  and  Aquila,  and  to  the  church  in  their  house.  This 
was,  doubtless,  a  small  meeting  in  a  private  house.  But  in 
such  meetings  the  Avomen  were  to  keep  silence. 

There  is  another  passage  of  similar  import.  In  1  Tim.  ii., 
"Let  the  woman  learn  in  silence,  with  all  subjection.  But  I 
suffer  not  a  woman  to  teach,  nor  to  usurp  authority  over  the 
man,  but  to  be  in  silence.  For  Adam  was  first  formed,  then 
Eve." 

L.  S.  "  This  passage  is  generally  thought  to  prohibit  female 
preaching ;  but  I  am  inclined  to  think  that  the  apostle  alluded 
to  the  same  practice  that  he  reprobates  in  his  epistle  to  the 
Corinthians,  of  interrupting  the  speaker,  by  disorderly  ques- 
tions. Nothing  is  said  about  females  praying.  You  might  as 
well  produce  the  first  verse  of  Genesis  as  this,  to  prove  that 
females  ought  not  to  pray  in  the  presence  of  men." 

Th.  Not  quite.  For  though  praying  is  not  mentioned  ex- 
pressly, I  think  it  is  clearly  implied.  There  are  three  things  to 
which  the  passage  may  be  supposed  to  have  reference :  First, 
asking  questions  of  the  speaker,  as  you  say ;  second,  teaching, 
which  is  expressly  mentioned,  and  which  includes  instruction, 
exhortation,  and  the  like ;  and  third,  leading  the  assembly  in 
prayer.  The  reason  for  the  prohibition,  whatever  that  pro- 
hibition shall  be  thought  to  be,  is  the  divinely  constituted  sub- 
ordination of  woman.  "For  Adam  was  first  formed,  then 
Eve."  And  this  is  given  as  a  reason  why  the  woman  should 
not  usurp  authority  over  the  man,  but  be  in  silence.  Now,  if 
the  less  departure  from  her  proper  subordination  is  prohibited, 
much  more  is  the  greater.  Of  the  three  things  supposed,  that 
of  asking  an  explanation  would  be  the  least ;  that  of  expressing 
her  own  opinion  would  be  the  next ;  and  that  of  assuming  the 
lead  of  the  whole  assembly,  would  be  the  greatest.  You  think 
the  least  is  what  the  apostle  has  in  view,  and  means  to  pro- 
hibit. You  grant,  however,  that  the  general  opinion  is,  that  it 
was  the  second  thing  supposed,  female  preaching  and  exhorta- 
tion. I  think  it  includes  both  these,  and  praymy  too,  because 
all  would  be  violations  of  that  order  and  subordination  which 
God  has  constituted.  And  the  last  is  certainly  the  greatest. 

L.  S.  I  do  not  admit  that. 

Th.  I  know  you  do  not ;  but  I  think  it  is  evidently  true.  A 
question  might  certainly  be  asked  with  a  sincere  desire  to  ob- 
tain information  ;  and  it  might  be  asked  in  a  modest  manner. 
If  it  were  proper  for  a  woman  to  speak  at  all  in  the  church,  in 
the  time  of  worship,  it  would  seem  as  if  this  would  be  proper. 
The  next  thing  would  be  for  a  woman  to  exhort  or  teach.  In 
doing  that,  the  speaker  only  expresses  his  own  opinion,  and 
supports  it  as  he  can  by  reason  and  Scripture.  There  is  no 


IN    THE    NINETEENTH    CENTURY.  297 

iiy  of  his  assuming  an  air  of  authority,  when  he  preaches 
or  exhorts.  And  no  one  feels  bound  by  the  opinions  li 
pn-ssi-s,  any  further  than  he  proves  them.  But  when  any  one 
prays,  he  takes  the  place  of  leader  for  the  whole  assembly,  and 
practically  requires  every  one  present  to  follow  his  dictation  in 
their  devotions.  This,  then,  is  the  highest  exercise  of  author- 
ity, among  the  three  tilings  supposed.  And  for  a  woman  to 
do  it,  is  the  greatest  departure  from  that  place  of  subordina- 
tion which  God  has  assigned  her. 

F.  W.  You  reason  plausibly.  But  I  think  it  is  best  to  fol- 
low the  Spirit.  And  if  the  Spirit  prompts  a  woman  to  pray,  I 
say,  let  her  pray ;  or  if  it  prompts  her  to  speak,  I  say,  let  her 
speak.  "Where  the  Spirit  of  the  Lord  is,  there  is  liberty." 

Th.  You  take  for  granted  two  things,  which  need  to  be 
proved.  First,  that  it  is  the  Spirit  of  the  Lord  which  prompts 
a  woman  to  pray  in  a  promiscuous  meeting,  and  not  some  other 
spirit ;  and  second,  that  the  spirits  of  the  prophets  are  not 
subject  to  the  prophets,  nor  to  any  rules  of  propriety  or  order 
laid  down  in  the  Scriptures.  And  you  misapply  a  declaration 
of  the  apostle,  spoken  on  another  subject,  and  wrest  it  to  jus- 
tify your  violation  of  some  of  the  plainest  rules  he  has  given. 
Let  the  context  be  consulted,  and  it  will  be  evident  that  the 
meaning  of  the  passage  is,  where  the  Spirit  of  the  Lord  is 
present  by  his  sanctifying  influences,  there  is  freedom  from  the 
yoke  of  the  ceremonial  dispensation,  freedom  from  the  bondage 
of  sin,  and  freedom  from  the  curse  of  the  law.  There  is  no 
liberty  given  to  the  sons  of  God  to  dispense  with  the  rules  of 
decorum,  nor  to  disregard  any  of  the  directions  which  God  has 
given  for  the  regulation  of  our  conduct.  And  no  real  Christian 
can  desire  any  such  liberty. 


CHAPTER   XLI. 

Ardent.  Suppose  we  consider  the  practice  of  praying  for 
people  by  name,  as  has  been  extensively  practised. 

Thoughtful.  There  is  the  less  need  of  spending  much  time 
about  that,  since  Mr.  Bold  and  some  of  his  friends  have  deci- 
dedly condemned  its  practice  in  public. 

L.  S.  It  is  the  abuse  of  it  which  they  have  condemned,  but 
not  the  practice  altogether. 

F.  W.  And  if  they  did,  I  should  still  be  in  favor  of  it.  I 
think  it  a  capital  measure. 


298 


THE 


Th.  What  is  the  use  of  calling-  out  the  names  of  particular 
persons  or  churches  in  prayer?  Cannot  a  sufficient  degree  of 
denniteness,  as  to  the  object  of  our  petitions,  be  expressed, 
without  their  being  named  ? 

F.  IF.  Not  so  well  as  by  calling  them  by  name.  And  then 
it  is  adapted  to  have  a  g<x>;l  i-ilvct  upon  the  individual  prayed 
for.  If  he  hears  himself  named,  he  knows  who  is  meant  ; 
otherwise  he  will  be  apt  to  think  it  some  other  person. 

Th.  My  great  objection  to  the  practice  is  not  so  much  the 
mention  of  the  name,  as  it  is  the  manner  in  which  it  is  done. 
Edwards  says :  "  There  is  a  way  of  reflecting  on  others,  and 
censuring  them  in  open  prayer,  that  some  have  ;  which,  though 
it  has  a  fair  show  of  love,  yet  is  indeed  the  boldest  way  of  re- 
proaching others  imaginable,  because  there  is  implied' in  it  an 
appeal  to  the  Most  High  God,  concerning  the  truth  of  their 
censures  and  reflections."  This  brings  into  view  my  objection. 
It  is  profaning  prayer,  thus  to  prostitute  the  duty  to  the  ex- 
pression of  all  the  bad  things  we  have  heard  or  t  nought  con- 
cerning the  individual  prayed  for.  And  this  is  often  done  un- 
der circumstances  where  the  individual,  if  present,  has  no 
means  of  redress  ;  unless,  indeed,  as  I  have  sometimes  heard 
to  have  been  done,  he  kneels  down,  and  prays  in  turn,  for  his 
accuser,  in  the  same  manner,  and  tells  the  Lord  how  bad  he  is. 
In  the  operation  of  these  new  measures,  many  cases  have  oc- 
curred of  a  character  exceedingly  exceptionable.  Aged  min- 
isters of  good  reputation,  have  been  prayed  for,  by  fanatical 
young  men,  as  "  old,  gray-headed  sinners,  leading  souls  to  hell ;" 
and  aged  and  exemplary  private  members  of  the  churches,  as 
"  old  hypocrites,"  and  the  like.  This  is  not  only  profaning  the 
duty  of  prayer,  but  it  is  a  gross  violation  of  those  commands 
which  require  respect  for  age  and  station. 

L.  S.  But  we  must  be  plain-hearted,  and  "  pray  the  truth 
about  people."  It  is  common,  where  the  name  is  not  men- 
tioned, to  tell  the  Lord  that  we  ask  such  and  such  things  for 
his  "servant,"  when  we  have  no  idea  that  the  person  prayed 
for  is  the  servant  of  God,  but  know  him  to  be  the  servant  of 
the  evil  one.  I  would  not  be  guilty  of  any  such  hypocrisy. 

Th.  There  is  no  need  of  hypocrisy  or  falsehood  in  prayer, 
any  more  than  there  is  of  slander  and  abuse.  If  one  asks  for 
prayrers,  he  can  be  designated  as  the  one  who  has  asked  an  in- 
terest in  our  prayers.  If  he  is  sick,  or  has  lost  a  friend,  he 
can  be  designated  as  such.  I  believe  I  have  never  found  any 
difficulty  in  particularizing  the  individual  intended,  without 
adopting  the  practice  I  condemn. 

F.  W.  Abraham  said  in  prayer,  "  Oh  that  Ishmael  might 


IN    THE    NINETEENTH    CENTURY.  299 

live  before  thee  !"     That  seems  to  me  the  most  simple  method, 
and  the  best. 

Th.  That  was  secret  prayer,  for  aught  we  know.  I  think 
you  cannot  find  an  instance  of  its  being  done  in  public.  But, 
it  is  the  manner  of  doing  it,  the  denunciation  and  abuse  of 
good  men  and  bad  men,  which  is  thus  attempted,  to  which  I 
chiefly  object.  You  have  no  right  to  take  such  an  opportunity 
of  arraigning  me,  or  anybody  else  you  dislike,  before  an  audi- 
ence where  I  cannot  reply,  and  take  that  opportunity  of  de- 
faming me. 

F.  W.  Oh,  you  mistake.  I  never  do  it  in  that  way.  I  al- 
ways do  it  kindly. 

Th.  But  it  has  been  done  in  that  way.  And  it  is  still  so 
done.  An  instance  lately  occurred  in  Westerly  street,  of  which 
a  minister  writes  :  "  To  illustrate  still  further*  the  spirit  which 
prevails,  I  will  relate  parts  of  a  conversation  that  a  certain  min- 
ister had  with  another  in  my  presence.  The  name  of  an  absent 
brother  was  mentioned,  and  it  was  observed  by  the  other,  that 
he  was  a  distinguished  preacher.  '  But,  (said  the  first,)  he  is 
as  dead  as  a  door-nail.  I  lately  attended  a  four  days'  meet- 
ing, and  heard  him  preach,  and  he  was  far  from  coming  up  to 
the  standard.  It  is  true,  the  man  was  killed  off  at  the  first 
prayer-meeting.  After  the  ministers  got  together,  they  pro- 
posed to  spend  a  season  in  prayer,  and  this  brother  was  called 
on  first.  While  praying,  Mr.  B.  came  in,  and  appeared  to  look 
at  him  with  astonishment ;  and  when  he  was  done,  he  kneeled 
down,  and  burst  out  like  thunder,  '  0  Lord,  what  praying  ! ' ' 
Such  is  the  account  given  by  one  who  seemed  to  approve  if  it. 
And  now  I  would  ask,  who  made  this  Mr.  B.  a  judge  of  his 
brother's  heart  ?  How  did  he  know  that  the  prayer  he  de- 
nounced was  not  from  an  humble  and  contrite  heart  ?  And  if 
he  had  reason  to  suspect  any  defect,  why  did  he  not  take  his 
brother  alone,  and  kindly  endeavor  to  convince  him  ?  But  this 
is  according  to  the  spirit  of  the  times. 

L.  S.  I  have  heard  ministers  say  they  thought  it  did  them 
good  to  be  prayed  for  as  cold  ;  for  it  led  them  to  examine,  and 
see  if  it  was  not  so. 

F.  W.  Yes.  And  I  heard  one  minister  justify  the  practice 
of  praying  that  ministers  might  be  converted,  because  they 
often  need  it.  At  least,  he  said  he  did. 

Th,  To  be  abused  by  another,  may  be  the  occasion,  through 
divine  grace,  of  increasing  our  meekness  and  humility.  But  if 
it  should  be  so,  that  does  not  justify  the  man  who  abuses  us, 
I  insist  that  we  must  not  do  evil,  that  good  may  come. 

F.  W.  I  have  no  doubt  it  often  brings  the  sinner  to  think 
of  his  character  and  condition,  when  he  hears  it  fully  described 


300 

in  prayer,  by  one  that  has  had  little  opportunity  to  know 
him. 

Th.  If  it  always  had  that  tendency,  that  would  not  make  il 
right.  But  it  seems  to  me  much  more  likely  to  prejudice  » 
man  against  a  religion  of  which  he  regards  it  as  a  parti  to  at- 
tack even  strangers,  in  this  way,  and  tell  the  Lord  a  long  and 
disgusting  story  about  them.  The  apostle  certainly  practised 
great  courtesy  himself,  in  his  treatment  of  the  impenitent ;  and 
often  enjoins  it  upon  those  to  whom  he  writes,  that  they  should 
be  careful  not  to  give  needless  offence ;  but  by  a  kind  and  con- 
ciliatory treatment  endeavor  to  win  men  to  attend  to  the  means 
of  grace.  He  says,  "  Give  none  offence,  neither  to  the  Jews, 
nor  to  the  Gentiles,  nor  the  Church  of  God  ;  even  as  I  please 
all  men  in  all  things,  not  seeking  mine  own  profit,  but  the  prolit 
of  many,  that  they  may  be  saved."  "  For  though  I  be  free 
from  all  men,  yet  have  I  made  myself  servant  unto  all,  that  I 
might  gain  the  more.  Unto  the  Jews  I  became  as  a  Jew,  that 
I  might  gain  the  Jews  ;  to  them  that  are  under  the  law,  as 
under  the  law,  that  I  might  gain  them  that  are  under  the  law. 
To  the  weak  became  I  as  weak,  that  I  might  gain  the  weak ; 
I  am  made  all  things  to  all  men,  that  I  might  by  all  means  save 
some.  And  this  I  do  for  the  Gospel's  sake,  that  I  might  be 
partaker  thereof  with  you."  These  passages  express  the  spirit 
by  which  he  was  actuated.  While  he  never  gave  up  the  great 
truths  of  the  Gospel,  for  the  sake  of  pleasing  men,  he  gave  up 
every  thing  that  he  could  lawfully  give  up,  for  the  sake  of 
promoting  the  progress  of  the  Gospel,  and  saving  souls. 

Ard.  The  disposition  to  censure  others,  in  prayer  or  .other- 
wise, which  Edwards  saw  in  his  day,  he  speaks  of  as  one  of 
the  greatest  evils  accompanying  that  revival.  And  though  he 
thought  some  real  Christians  had  fallen  into  it,  in  some  degree, 
he  says,  "  this  bitter  root  of  censoriousness  must  be  totally 
rooted  out,  as  we  would  prepare  the  way  of  the  Lord." 

Th.  Davenport  was  brought  to  see  and  confess  his  sin,  in 
this  particular.  He  says :  "The  method  I  used  for  a  consider- 
able time  with  respect  to  some,  yea,  many  ministers  in  several 
parts,  in  openly  exposing  such  as  I  feared  or  thought  uncon- 
verted, in  public  prayer  or  otherwise ;  herein  making  my  pri- 
vate judgment,  in  which  I  much  suspect  I  was  mistaken  in 
several  instances,  and  I  believe  also  that  my  judgment  concern- 
ing several  was  formed  rashly,  and  on  very  slender  grounds : 
I  say,  making  my  private  judgment  the  ground  of  public  actions 
or  conduct ;  offending,  as  I  apprehend,  although  in  the  time  of 
it  ignorantly,  against  the  ninth  commandment,  and  such  other 
passages  of  Scripture  as  are  similar ;  yea,  I  may  say,  offending 
against  the  laws  both  of  justice  arid  charity." 


IN    THE    NINETEENTH    CENTURY.  301 

But  the  practice  is  continued  in  our  day.  A  minister  says  : 
"  At  a  protracted  meeting,  the  clergyman  who  took  the  control 
of  it,  (  Strange  ways,  as  I  think,)  called  on  all  professed  Chris- 
tians, at  the  commencement,  to  come  into  the  aisle  and  confess 
their  sins  to  him.  Many  did  this ;  while  a  number  of  others 
declined.  These  latter  persons  were  frequently,  during  the 
meeting,  the  objects  of  the  preacher's  sneers  and  sarcasms,  and 
bitter  denunciations." 

Now  I  think  such  denunciations  and  prayers,  as  these,  are 
not  adapted  to  win  men  to  give  the  Gospel  a  candid  hearing. 
If  they  suppose  this  is  true  religion,  and  that  in  a  high  degree, 
I  think  it  will  strengthen  their  prejudices  against  it  exceed- 
ingly, and  drive  them  far  away  from  the  churches  and  prayer- 
meetings  where  such  things  are  practised. 

Ard.  Edwards  mentions  a  sort  of  imprecations  in  prayer. 
He  says  :  "  Some  have  a  way  of  joining  a  sort  of  imprecations 
with  their  petitions,  though  but  conditional  ones,  that  appear 
tome  wholly  needless  and  improper."  "If  we  give  way  to 
such  things*  as  these,  where  shall  we  stop  ?  A  child  that 
suspects  he  has  an  unconverted  father  and  mother,  may  pray 
openly  that  his  father  and  mother  may  either  be  converted,  or 
taken  away  and  sent  to  hell  now  quickly,  before  their  guilt  is 
greater." 

Th.  Something  of  the  same  nature  has  existed  in  this  region 
among  the  friends  of  the  new  measures.  But  there  is  another 
thing  in  regard  to  their  manner  of  praying,  which  is  exceedingly 
offensive.  It  is  the  affectation  of  familiarity  with  the  Divine 
Being,  and  the  introduction  of  expressions  which  are  strange, 
vulgar,  and  often  ludicrous.  How  any  man  can  think  these 
things  an  expression  of  superior  piety,  is  difficult  to  conceive. 
The  pure  spirits  above  are  represented  as  veiling  their  faces  be- 
fore the  Majesty  of  heaven  and  earth.  Holy  men  of  old,  when 
favored  with  the  clearest  views  of  God,  abased  themselves  be- 
fore him,  with  the  deepest  reverence.  Job  said,  "  I  have  heard 
of  thee  by  the  hearing  of  the  ear ;  but  now  mine  eye  seeth 
thee  :  wherefore  I  abhor  myself,  and  repent  in  dust  and  ashes." 
And  Isaiah,  when  he  had  his  glorious  vision  of  the  Lord,  said, 
"  Woe  is  me  !  for  I  am  undone  ;  because  I  am  a  man  of  unclean 
lips,  and  I  dwell  in  the  midst  of  a  people  of  unclean  lips ;  for 
mine  eyes  have  seen  the  King,  the  Lord  of  Hosts." 

F.  W*.  But  are  not  penitent  sinners  encouraged  to  come 
boldly  to  a  throne  of  grace,  as  children  to  a  father  ? 

Th.  Yes  ;  but  it  is  with  a  child-like  spirit  they  should  come ; 
such  a  spirit  as  becomes  a  dutiful  and  affectionate  child,  who 
respects  his  parent,  and  treats  him  as  the  fifth  commandment 
requires.  It  is  not  with  such  familiarity  as  a  man  approaches 


302  THE  PILGRIM'S  PROGRESS 

his  equal,  much  less  with  such  indelicate  freedom  as  a  well- 
bred  man  who  respects  himself  would  be  ashamed  to  use  to- 
wards any  one,  in  the  presence  of  others.  To  affect  a  familiar, 
talking  manner,  in  our  public  addresses  to  God,  appears  to  me 
to  betray  as  much  a  want  of  good  taste,  as  it  does  a  want  of 
right  feelings  towards  God.  It  is  adapted  to  disgust  those 
who  have  a  common  sense  of  propriety,  as  it  is  to  shock  those 
who  are  accustomed  to  treat  their  Maker  with  reverence. 

Ard.  The  prayers  of  some  appear  little  else  than  a  repetition 
of  the  divine  name,  or  titles,  in  a  manner  very  painful  to  hear. 

Th.  When  the  name  of  God  is  used  irreverently,  it  must  be 
considered  a  breach  of  the  third  commandment.  And  its  be- 
ing done  in  prayer  or  preaching,  only  aggravates  the  crime. 
The  prayers  recorded  in  Scripture  afford  no  such  examples.  In 
some  of  the  most  serious  and  ardent  prayers,  there  is  a  repeti- 
tion of  the  calling  upon  God,  but  very  unlike  what  we  often 
hear  now.  There  it  is  an  expression  of  earnestness,  and  devo- 
tion ;  but  here,  it  is  an  expression  of  emptiness  and  the  want 
of  something  to  say. 

Ard.  There  is  another  fault  in  relation  to  prayer,  common 
among  the  new-measure  men.  I  mean  that  of  loud  praying  in 
the  closet ;  by  which  what  ought  to  be  secret  prayer,  is  ren- 
dered public. 

F.  W.  I  like  that.  It  lets  people  know  how  much  we  pray ; 
and  so  increases  their  opinion  of  our  piety. 

Th.  So  did  the  ostentatious  praying  of  the  Pharisees.  It 
imposed  upon  the  ignorant,  and  made  them  think  they  were 
wonderfully  pious ;  but  our  Lord  has  directed  us  to  avoid  such 
ostentation. 

L.  S.  But  in  this  way  people  often  hear  themselves  prayed 
for ;  and  this  is  likely  to  have  a  good  effect  upon  their  minds, 
and  lead  them  to  serious  reflection. 

Th.  And  sometimes  people  have  heard  themselves  prayed 
for  in  a  manner  that  was  not  adapted  to  produce  a  good  effect 
upon  their  minds.  They  have  heard  themselves  charged  with 
faults  before  the  Lord,  of  which  they  were  conscious  of  being 
innocent.  And  there  is  reason  to  believe  this  loud  praying  has 
sometimes  been  for  the  very  purpose  of  being  heard  by  human 
ears,  and  not  by  the  Lord  alone.  It  is  thought  by  many,  that 
some  of  these  new-measure  men  must  be  very  good  men,  even 
if  their  measures  are  wrong,  because  they  spend  so  many  hours 
every  clay  in  prayor  ;  which  could  only  be  known  by  their  prac- 
tice of  praying  so  loud  as  to  be  heard. 

Ard.  It  is  just  such  an  argument  as  would  justify  the  scribes 
and  Pharisees,  in  our  Saviour's  time.  But,  if  it  is  from  a  mis- 
taken sense  of  duly,  it  is  certainly  no  proof  of  true  piety,  but  of 


IN    THE    NINETEENTH    CENTURY.  303 

the  want  of  it.     True  piety  includes  humility.     It  does  not 
court  observation,  but  the  contrary. 

Th.  There  is  a  practice  of  speaking  very  loud  in  their  public 
prayers,  also,  which  partakes  of  the  same  character.  It  is  often 
perhaps,  mistaken  for  the  expression  of  great  en^agedness, 
when,  in  truth,  it  is  very  good  evidence  of  a  want  of  the  true 
spirit  of  prayer,  which  is  eminently  a  meek,  modest,  and  re- 
tiring spirit.  I  agree  with  a  friend,  who  says  :  "  It  may  be 
safely  affirmed,  that  no  man  ever  prayed  in  a  loud  and  boister- 
ous manner,  under  a  deep  and  lively  sense  of  the  nature  and 
design  of  prayer,  and  especially  when  realizing  something  of 
the  infinite  holiness,  perfection,  and  glory  of  the  Godhead,  in 
contrast  with  his  own  creature  nothingness,  and  his  vileness  as 
a  sinner."  It  may  be  necessary  to  resort  to  vociferation,  to 
conceal  the  want  of  feeling,  or  to  produce  animal  excitement. 

F.  W.  The  Bible  says,  "Cry  aloud,  and  spare  not."  I 
have  no  idea  of  just  whispering  over  a  prayer. 

Th.  If  it  is  a  prayer  in  a  social  circle,  or  in  public,  it  is  de- 
sirable that  it  should  be  loud  enough  and  distinct  enough,  for 
all  present  to  join  in  it.  But  if  it  is  closet  prayer,  then  it  should 
be  made  according  to  the  Saviour's  direction,  "  Enter  into  thy 
closet,  and  when  thou  hast  shut  thy  door,  pray  to  thy  Father 
which  is  in  secret,  and  thy  Father  which  seeth  in  secret,  shall 
reward  thee  openly."  As  to  the  direction  to  the  prophet,  to 
which  you  refer,  it  was  not  a  direction  for  prayer,  but  for  preach- 
ing. "Cry  aloud,  spare  not,  lift  up  thy  voice  like  a  trumpet,  and 
show  my  people  their  transgression,  and  the  house  of  Jacob  their 
sins."  The  preacher  should  speak  loud  enough  to  be  distinctly 
heard  by  his  audience  ;  but  farther  than  that  is  not  needful.  It 
is  not  by  vociferation,  that  men  are  led  to  see  their  sins,  but  by 
arguments  addressed  to  the  understanding  and  conscience. 

Ard.  It  has  been  the  practice  of  some  of  the  new-measure 
men,  to  have  several  speak  or  pray  at  once  in  their  meetings. 

F.  W.  It  is  perhaps  in  the  way  of  responses  ;  crying  amen, 
so  be  it,  and  the  like ;  which  I  cordially  approve,  as  it  tends 
not  only  to  keep  up  the  feelings  of  those  who  do  it,  but  to  en- 
courage and  animate  him  who  is  leading  in  prayer. 

Th.  It  has  been  so  represented,  sometimes  ;  but  it  is  much 
more  than  that.  Instances  have  occurred  of  a  number  pray- 
ing at  once,  and  several  talking  at  once,  in  different  places. 
And  Mr.  Strange  ways,  if  I  understand  it,  calls  upon  the  anx- 
ious to  pray  in  the  anxious  meeting,  numbers  at  the  same  time  ; 
and  also  in  other  meetings. 

One  minister  says :  "  The  anxious  meetings  were,  in  some 
instances,  scenes  of  the  greatest  confusion.  It  is  asserted,  by 
those  who  heard,  that  one  of  the  ministers  directed  them  '  to 


304  THE  PILGRIM'S  PROGRESS 

pray  aloud,  and  to  pray  altogether."  One  testifies  that,  "A 
preacher  at  a  protracted  meeting,  said  :  '  We  will  now  all  hold 
down  our  heads  for  a  few  moments,  and  pray  together.'  At 
C.  all  sometimes  prayed  together  in  softly  words,  and  thus 
kept  away  temptations."  I  have  been  credibly  informed  that 
two  or  three  hundred  were  sometimes  praying  audibly  together 
at  C.,  and  many  of  them  in  very  loud  words,  and  sighs,  and 
groans.  Two  or  three  were  addressing  the  people  together  at 
the  same  time,  several  times  during  this  meeting.  At  one 
time,  when  some  were  crying  out,  one  preacher  observed  :  "  Oh, 
\ve  are  willing  that  you  should  cry  right  out,  and  break  in  upon 
us,  as  they  did  upon  the  apostles  on  the  day  of  Pentecost." 

A  minister  says:  "At  an  eight  days'  meeting  at  B.,  some 
were  crying  out  to  know  what  they  should  do  to  be  saved ; 
others  fell  to  the  floor,  under  the  power  of  God.  One  old  man, 
a  deacon  of  the  church,  fell  down  upon  the  floor,  and  declared 
that  he  never  experienced  the  power  of  God  before.  Two  of 
my  neighbors,  who  experienced  religion  last  winter,  were 
brought  down  under  the  power  of  God.  One  of  them  lay  on 
the  ground,  for  an  hour,  in  a  prayer  ring,  formed  out  of  doors." 

A  friend  of  the  new  measures,  giving  an  account  of  a  meet- 
ing among  his  people,  says  of  some  sinners  :  "  Such  was  their 
overwhelming  sense  of  God's  high  and  reasonable  claims  upon 
them,  and  of  their  own  guilt  and  ill  desert,  in  so  long  refusing 
to  submit  to  those  claims,  as  in  some  cases  to  deprive  them  of 
their  muscular  strength,  and  literally  to  prostrate  them  before 
God  for  hours.  And  even,  in  some  cases,  officers  in  the 
church  had  such  an  overwhelming  sense  of  the  divine  presence, 
and  the  worth  of  souls,  that,  like  the  Prophet  Daniel,  their 
'comeliness  was  turned  into  corruption,  and  there  remained  no 
strength  in  them.'  " 

An  intelligent  gentleman  says :  "  Last  Sabbath  I  spent  at 
R.,  where  the  church  is  holding  a  protracted  meeting.  Mr. 
Strangeways  takes  an  active  part  in  it.  This  is  the  thirteenth 
day  since  the  meeting  commenced,  and  it  is  expected  that  it 
will  continue  some  time  still.  Many  new  measures  are  adopted, 
so  new  and  strange,  that  my  heart  revolts  from  them.  It  ap- 
pears to  me  that  there  is  too  much  contrivance  and  artifice  em- 
ployed to  produce  excitement.  The  young  converts  are  placed 
in  the  front  of  the  pulpit  with  the  older  professors  ;  and  when 
a  prayer  is  offered,  the  whole  house  is  required  to  kneel  and  to 
respond.  Mr.  Strangeways  went  from  seat  to  seat,  and  I 
heard  from  him  such  expressions  as  these  :  '  Pray  away  there, 
you  young  converts — I  can't  hear  you.  Pray  out — pray  out !' 
These  expressions  he  made  use  of  continually.  I  must  say,  that 
it  looked  more  like  Babel  than  a  religious  meeting.  Can  it  be, 


IN    THE    NINETEENTH    CENTURY.  305 

that  a  man  can  enjoy  communion  with  God  in  the  sanctuary, 
amidst  the  most  distracting  confusion  ?  Is  it  right  that  three 
or  four  prayers  should  be  offered  aloud  at  the  same  time  ? 
Does  prayer  consist  in  the  use  of  the  most  intemperate  expres- 
sions, in  which  there  is  no  meaning  ?" 

L.  S.  I  do  not  like  these  disorders ;  and  I  believe  there  are 
many  of  the  friends  of  Mr.  Bold  who  dislike  them  as  much  as 
you  do.  And  I  do  not  see  why  they  should  be  held  responsible 
for  what  they  neither  practise  nor  approve. 

Th.  If  they  would  only  let  the  public  know  that  they  disap- 
proved of  them,  and  endeavored  to  prevent  them,  the  case 
would  be  different.  But  while  this  is  not  done  ;  and  while  Mr. 
Strangeways  is  patronized,  encouraged,  and  supported  by 
Presbyterians;  those  who  do  not  make  known  their  disapproba- 
tion, when  they  have  occasion  to  do  it,  will  be  reckoned,  and 
ought  to  be  reckoned,  as  the  supporters  of  these  things. 

F.  W.  I  like  those  things  which  you  call  disorders.  I  think 
much  of  the  life  and  power  of  religion  depends  upon  them.  I 
do  not  like  those  professed  friends  of  revivals  "  who  retard  and 
check  glorious  revivals  of  religion,  by  an  over-righteous  zeal 
for  profound  silence,  or  what  they  call  order.  I  would  not 
condemn  a  revival  because  much  visible  agitation  and  noise  do 
not  attend  it.  No,  a  sovereign  God  may  even  condescend  to 
meet  the  unreasonable  prejudices  of  men,  and  save  their  chil- 
dren, by  what  are  called  noiseless  revivals.  I  doubt  not  that 
many  favorable  beginnings  of  revivals  have  been  checked,  by 
commanding  the  subjects  of  them  to  quench  the  Spirit,  by  not 
suffering  them,  or  by  causing  them  to  believe  it  a  sin,  to  give 
vent  to  their  feelings."  And  I  think,  with  Mr.  Bold,  that 
when  God  compels  men  to  groan,  you  cannot  hinder  them. 

Th.  It  is  worthy  of  remark,  however,  that  the  necessity  of 
groaning,  or  crying  out,  or  falling  down,  or  any  other  violent 
expressions  of  feeling,  depend  very  much  on  the  opinions 
which  prevail  as  to  the  propriety  of  such  things.  They  rarely 
happen  where  they  are  thought  wrong,  and  are  discouraged. 
But  they  often  happen  where  they  are  thought  much  of.  I 
blame  the  leaders,  more  than  I  do  the  subjects,  of  such  things. 
For,  I  have  no  doubt,  that  ignorant  and  bigbty  excitable  per- 
sons are  often  in  such  a  state  of  the  nervous  system,  that  groan- 
ing, crying  out,  falling  down,  and  the  like,  are,  for  the  time, 
involuntarv  and  unavoidable.  But  these  calls  upon  persons  to 
pray  out,  several  at  a  time,  have  no  such  excuse  with  those 
that  encourage  them  ;  it  must  be  a  matter  of  calculation,  in 
order  to  increase  excitement.  But  it  is  a  plain  violation  of  the 
rules  of  order  which  the  apostle  gives  in  the  14th  chap,  of  his 
first  epistle  to  the  Corinthians,  "lie  there  forbids  the  exercise 
26* 


306 


THE  PILGRIM'S  PROGRESS 


of  their  spiritual  gifts  in  any  way  that  tends  to  confusion  and 
disorder :  "  For  God  is  not  the  author  of  confusion,  but  of 
peace,  as  in  all  churches  of  the  saints."  And  he  closes  his  di- 
rections with  this  emphatic  sentence:  "Let  all  things  be  done 
decently  and  in  order." 


CHAPTER   XLII. 

Ardent.  Do  you  think  those  bodily  agitations  of  which  we 
were  speaking,  can  be  any  other  than  the  work  of  the  evil  spirit  ? 
Do  not  the  Scriptures  speak  of  those  "  whose  coming  is  after 
the  working  of  Satan,  with  all  power,  and  signs,  and  -  lying 
wonders  ?" 

Thoughtful.  After  allowing  for  some  cases  which  are  in- 
tended to  deceive,  I  must  believe  there  are  a  multitude  in  which 
the  subjects  must  be  acquitted  from  any  such  intention. 

F.  W.  Thank  you  for  that.  I  know  that  those  who  em- 
brace your  views  of  theology,  have  been  in  the  habit  of  de- 
nouncing them  as  cases  of  imposture.  But  I  regard  them  as  the 
work  of  the  Holy  Spirit.  When  any  one  has  an  adequate  sense 
of  the  condition  of  sinners,  he  must  groan.  When  he  feels  the 
love  of  God  shed  abroad  in  his  heart,  what  wonder  if  his 
strength  is  taken  away,  and  he  falls  under  the  power  of  God  ? 
When  he  has  strong  desires  for  the  salvation  of  sinners,  what 
wonder  if  he  is  filled  with  pain,  and  agonizes  in  prayer  for 
them  ?  , 

Th.  I  do  not  regard  these  bodily  agitations  as  a  special 
work  of  the  good  Spirit,  any  more  than  as  the  special  work  of 
the  evil  spirit.  I  do  not  think  there  is  any  thing  supernatural 
in  them  at  all ;  or  that  there  is  necessarily  any  more  praise  or 
blame  to  be  attached  to  them,  than  to  a  fit  of  the  palsy.  We 
may  suppose  that  if  a  revival  of  religion  begins,  Satan  will  do 
all  he  can  to  bring  it  into  disgrace.  And  as  every  act  of  ex- 
travagance and  disorder  does  tend  to  bring  disgrace  upon  that 
religion  of  which  it  is  supposed  to  be  a  necessary  accompani- 
ment, we  may  suppose  he  will  take  special  pains  to  promote 
every  thing  of  an  extravagant  and  disorderly  nature.  And  if 
he  can  get  good  men,  and  good  ministers,  to  countenance  and 
promote  such  things,  it  will  give  them  so  much  the  greater  cur- 
rency. But  that  he  should  have  power  over  the  bodily  organs 
now,  as  he  had,  in  some  cases,  in  our  Saviour's  time,  I  do  not 


IN    THE    NINETEENTH    CENTURY.  307 

think  we  are  warranted  to  believe.  "  Resist  the  devil,  and  he 
will  flee  from  you/'  is  the  divine  direction.  He  can  do  nothing 
with  us,  now,  beyond  temptation,  without  our  own  consent. 
If,  therefore,  we  should  see  a  religious  excitement  now,  accom- 
panied with  all  the  bodily  agitations  with  which  the  Kentucky 
revival  was  accompanied,  in  the  beginning  of  this  century ;  if 
we  should  see  large  assemblies  shouting,  and  jumping,  and 
falling,  and  groaning,  and  laughing,  and  dancing ;  if  we  should 
see  them  barking  like  dogs,  and  having  their  limbs  distorted  by 
the  jerks,  like  those  who  have  the  disease  called  St.  Vitus's 
dance ;  I  should,  indeed,  think  there  was  a  species  of  insanity 
come  upon  them  ;  but  I  should  not  think  there  was,  of  course, 
any  more  of  Satanic  influence  than  there  is  often  exerted 
among  us,  in  promoting  false  conversions,  and  unfounded  hopes. 

F,  W.  Nor  any  more  influence  of  the  Holy  Spirit,  I  suppose. 

Th.  Certainly  not.  For  I  think  that  a  quiet  state  of  body 
and  mind  is  most  favorable  to  the  influence  of  the  Holy  Spirit ; 
and  that  every  thing  agitating  or  exciting,  beyond  what  is  ne- 
cessary to  call  attention  to  the  truth,  is  unfriendly  to  a  work 
of  grace.  Such  strange  bodily  agitations,  as  turn  the  attention 
of  people  from  themselves  and  their  own  hearts,  to  the  exter- 
nal condition  of  things  around  them,  would  be  exceedingly  un- 
favorable to  the  promotion  of  true  religion.  We  may  derive 
some  profit,  I  think,  from  what  was  taught  the  Prophet  Elijah  : 
"  And  he  said,  Go  forth,  and  stand  upon  the  mount  before  the 
Lord.  And  behold,  the  Lord  passed  by,  and  a  great  and 
strong  wind  rent  the  mountains,  and  brake  in  pieces  the  rocks 
before  the  Lord  ;  but  the  Lord  was  not  in  the  wind  :  and  after 
the  wind  an  earthquake  ;  but  the  Lord  was  not  in  the  earth- 
quake :  and  after  the  earthquake  a  fire  ;  but  the  Lord  was  not 
in  the  fire  :  and  after  the  fire  a  still  small  voice"  It  was  the 
last,  and  not  the  others,  that  indicated  the  presence  of  God. 
Those  who  are  pleased  with  wo/.vc  seem  not  to  know  what  are 
indications  of  the  divine  presence.  And  if  the  heavenly  dove 
should  condescend  to  come  among  them,  they  take  the  ready 
means  to  drive  him  away. 

F.  W.  You  bear  rather  hard  upon  us,  I  confess.  I  thought, 
a  little  while  ago,  that  you  were  inclined  to  be  a  little  charita- 
ble, for  once.  But  now  you  seem  to  be  just  as  uncharitable 
as  ever. 

Th.  I  cannot,  with  the  Bible  for  my  guide,  think  well  of  a 
religion  which  consists  in  noise,  or  is  promoted  by  noise. 

Ard.  I  should  like  to  hear  some  farther  reasons  for  the 
opinion  you  have  expressed  in  relation  to  these  bodily  agita- 
tions. It  will  be  some  relief  to  my  mind,  if  I  can  be  convinced 


308 

they  are  not  all  either  cases  of  imposture  or  of  Satanic  influ- 
ence. 

Th.  The  imagination  is  known  to  ha\ c  great  influence  on  the 
nerves  of  many  people,  so  that  almost  any  effect  which  they 
expect  to  have  produced  upon  them  by  an  operation,  will  be 
produced  when  they  only  imagine  the  operation  to  take  place, 
as  well  as  when  it  actually  takes  place.  This  is  abundantly 
shown  by  well-attested  facts,  in  a  work  I  have  seen.  When 
Mesmer,  in  the  last  century,  pretended  to  discover  animal  mag- 
netism, and  Franklin  was  appointed  to  examine  into  his  preten- 
sions, he  made  a  number  of  experiments,  which  showed  the 
power  of  imagination  upon  the  nervous  system,  to  a  degree 
which  was  then  quite  astonishing.  Several  subjects  of  the 
magnetic  influence,  having  been  greatly  affected  by  it,  as  they 
thought,  were  afterwards  affected  in  the  same  manner,  when 
they  only  imagined  that  the  same  operation  was  performed 
upon  them,  though  nothing  was  done.  Those  who  did  not 
believe  in  the  reality  of  the  discovery,  were  subjected  to  the 
operations  without  effect.  One  wholly  ignorant  of  the  system 
cured  a  sick  friend,  by  making  him  believe  he  understood  it, 
and  performing  a  few  unmeaning  manipulations  about  him. 
Mesmer  affirmed  that  he  could  magnetize  a  tree,  so  that  every 
one  approaching  it  within  a  given  time,  should  fall  in  a  swoon 
or  convulsions.  The  tree  was  accordingly  operated  upon,  and 
a  man  was  led  blindfolded  to  a  different  tree,  thinking  it  was 
the  right  one,  and  fell  down  accordingly.  One  case  is  related 
as  follows  :  "  A  woman  was  requested  to  take  her  seat  by  the 
door  of  the  chamber,  which  was  shut,  with  her  sight  at  liberty, 
and  was  then  made  to  believe  that  the  physician  would  mag- 
netize the  door  on  the  opposite  side.  She  had  scarcely  been 
seated  a  minute  before  she  began  to  shiver,  her  breathing  soon 
became  hurried,  she  stretched  out  her  arms  behind  her  back, 
writhing  them  strongly,  and  bending  her  body  forward  ;  a  gen- 
eral tremor  of  the  whole  body  came  on  ;  the  chattering  of  her 
teeth  was  so  loud  as  to  be  heard  out  of  the  room ;  and  she  bit 
her  hand  so  as  to  leave  the  marks  of  her  teeth  in  it.  But  the 
magnetizer  was  not  near,"  nor  was  any  thing  done  but  to  make 
her  believe  she  was  magnetized. 

A  missionary  among  a  nation  of  savages,  says :  "  There  is 
a  class  of  people  who  pretend  to  have  intercourse  with  departed 
spirits,  by  which  they  are  able  to  kill,  by  incantation,  any  per- 
son on  whom  their  anger  may  fall ;  and  it  is  a  fact  that  num- 
bers fall  a  prey  to  their  confidence  in  the  efficacy  of  the  curses 
of  these  men,  and  pine  under  the  influence  of  despair,  and  die." 

In  each  of  these  cases,  it  is  evident  that  imagination  is  the 
sole  cause  of  these  effects.  They  are  not  feigned ;  but  in  the 


IN    THE    NINETEENTH    CENTURY.  309 

particular  state  of  mind  of  those  persons,  they  are  involuntary 
and  irresistible.  They  believe  that  they  shall  be  affected  in 
this  manner ;  the  idea  is  formed  in  their  imaginations,  and  the 
nerves  are  acted  upon  precisely  as  though  what  they  conceived 
were  real,  and  the  muscular  effects  follow. 

Now,  suppose  a  preacher,  in  whom  his  people  have  confi- 
dence, to  hold  a  protracted  meeting.  Suppose  he  teaches  that 
where  the  Spirit  operates  in  a  powerful  manner,  there  will  be 
groaning,  falling,  and  cries,  loss  of  strength  for  hours,  and  then 
a  joyful  resuscitation  to  those  who  are  converted.  Suppose  he 
keeps  the  people  under  the  influence  of  every  possible  means 
to  excite  their  animal  feelings,  and  keep  their  minds  strained 
intensely  for  hours  in  succession,  or  for  whole  days  and  nights  ; 
have  we  not  reason  to  expect  these  effects  to  be  produced  ;  and 
when  one  instance  has  occurred,  and  is  made  much  of,  as  a 
signal  display  of  divine  power,  that  others  would  follow,  in  rapid 
succession,  and  in  great  numbers  ?  And  if  these  are  hailed  as 
converts,  and  taught  to  rejoice  in  their  deliverance  from  con- 
demnation, and  hear  a  multitude  of  voices  giving  thanks  for 
their  conversion,  will  not  each  fully  believe  that  he  has  been  a 
subject  of  the  special  operation  of  the  Holy  Spirit  ?  And  yet, 
would  there  be  any  thing  in  it  beyond  the  power  of  the  imag- 
ination upon  the  nerves  ? 

My  author  has  further  illustrations.  The  metallic  tractors  of 
an  American  physician  relieved  many  persons  of  severe  pains, 
in  both  America  and  Europe,  sometimes  by  being  drawn  over 
the  part  affected,  and  sometimes  by  being  only  pointed  at  it.  It 
was  proposed  to  test  them,  by  making  a  pair  of  wood,  only 
painted  so  as  to  appear  like  those  of  metal.  They  were  found 
equally  efficacious  as  the  metallic,  provided  only  that  the  pa- 
tients supposed  them  metallic.  "  A  servant  girl,  afflicted  with 
a  most  acute  head-ache,  which  had  rendered  her  nights  alto- 
gether restless  for  nearly  a  fortnight,  readily  submitted  to  be 
pointed  at  with  these  wooden  tractors.  The  operators  moved 
them  round  her  head,  but  never  touched  her.  In  four  minutes 
she  felt  a  chilliness  in  the  head ;  in  a  minute  or  two  more,  she 
felt  as  though  cold  water  were  running  down  the  temples,  and 
the  pain  was  diminished  ;  in  ten  minutes  more  she  declared  that 
the  head-ache  was  entirely  gone  ;  and  the  next  day  she  returned 
to  express  her  thanks  to  her  benefactors  for  the  good  sleep 
she  had  enjoyed  through  the  night."  "  On  the  same  principle 
was  the  belief  in  the  efficacy  of  the  royal  touch  for  the  cure  of 
the  scrofula,  maintained  in  England  for  a  period  of  almost  seven 
hundred  years.  One  day  in  seven  was  set  apart  for  the  king 
to  administer  healing  mercy  to  his  subjects ;  many  thousands 
were  touched  and  cured.  When  the  practice  was  abandoned, 


310 

through  the  disbelief  of  its  efficacy,  many  persons  still  believed 
that  the  ninth  son  of  a  ninth  son  could  cure  the  same  <!i- 
by  a  touch.  In  the  time  of  Cromwell,  an  Irish  gentleman 
thought  that  God  had  conferred  on  him  this  po\vcr,  and 
many  came  to  him  for  healing.  Soon  his  powers  were  en- 
larged, and  he  cured  many  of  the  ague,  by  simply  laying  his 
hands  on  them.  Then,  of  epilepsy,  and  paralytic  disorders, 
and  finally  he  tells  us  that  even  the  touch  of  his  gloot  had  driven 
many  kinds  of  pain  away,  and  removed  strange  fits  in  women." 

A  similar  instance  is  mentioned  in  America.  A  man  gave 
out  that  he  could  cure  all  diseases  that  were  curable,  without 
seeing  the  patient  at  all,  but  only  having  the  disease  described 
by  letter.  The  author  says :  "  We  were  soon  referred  to  cases 
wherein  the  most  inveterate  deafness  was  removed ;  the  blind 
saw ;  dropsies  and  consumptions  in  the  last  stages,  were  cured  ; 
and  in  some  cases  the  patients  would  tell  the  day  and  the  hour 
when  their  letters  arrived,  because  in  such  an  hour  they  began 
to  amend." 

A  case  is  related  of  a  Catholic  priest  in  Italy,  "  who  was  fa- 
mous for  the  same  gift  of  healing,  by  the  touch  of  his  hands 
only ;  and  multitudes  of  sick  people  attended  him,  wherever  he 
went,  to  obtain  healing  mercy."  And  here  we  find  the  true 
principle  on  which  the  pretended  miracles  of  that  communion 
have  maintained  their  credit  to  such  a  degree.  The  people 
believe  that  certain  persons  can  perform  these  cures,  and  it  is 
done.  If  men  in  an  enlightened  country,  "  can  be  made  to  be- 
lieve that  they  are  delivered  from  disease  by  magnetism,  or  a 
single  touch  from  a  fellow- creature,  it  is  not  strange  that  igno- 
rant and  uneducated  people  should  believe  they  are  healed  by 
visiting  the  tombs  of  saints,  by  standing  before  their  statues, 
being  touched  by  a  nail  from  their  coffins,  or  a  ring  from  their 
fingers,  or  by  the  bones  of  the  fingers  themselves.  And  we 
are  by  no  means  authorized  to  say,  that  none  of  these  persons 
are  relieved  of  pains  and  diseases,  by  seeking  relief  in  this  way. 
So  great  is  the  influence  of  the  imagination  upon  the  nervous, 
vascular,  and  muscular  systems,  that  it  would  be  no  more  than 
probable  that  obstructions  causing  pain  and  sickness  should  in 
some  instances  be  removed." 

A  case  is  related  of  a  number  of  children  in  a  poor-house, 
being  both  affected  by  disease  and  cured  of  the  same,  through 
the  influence  of  the  imagination.  A  single  case  first  occurred 
of  a  child  through  terror  falling  into  a  convulsive  disease,  which 
returned  at  intervals.  Soon  after,  another,  looking  on,  was 
affected  in  the  same  way,  and  soon  after  others,  until  nearly 
all  were  affected.  When  Dr.  Boerhaave  was  applied  to,  he 
thought  it  was  the  influence  of  the  imagination,  and  that  a  rem- 


IN    THE    NINETEENTH    CENTURY.  311 

edy  must  be  sought  accordingly.  He  therefore  had  furnaces 
placed  in  their  sight,  and  irons  heated,  and  gave  orders  that  the 
first  who  should  be  so  affected,  should  be  burnt  in  the  arm,  to 
the  very  bone.  The  fear  of  this  produced  an  effectual  cure. 

A  clergyman  in  the  north  of  Scotland  speaks  of  a  bodily 
affection  which  prevailed  among  his  people  on  public  occasions. 
"  The  patient  is  first  seized  with  something  like  fainting ;  and 
immediately  after,  utters  wild  cries  and  shrieks,  the  sound  of 
which,  at  whatever  distance,  immediately  puts  all  who  are  sub- 
ject to  the  disorder  in  the  same  situation.  On  a  sacramental 
occasion  fifty  or  sixty  are  sometimes  carried  out  of  the  church, 
and  laid  in  the  church-yard,  where  they  struggle  and  roar 
with  all  their  strength  for  five  or  ten  minutes,  and  then  rise  up 
without  recollecting  a  single  circumstance."  In  one  parish,  a 
church  officer  cured  the  prevalence  of  the  disease,  by  throw- 
ing a  woman  with  whom  he  had  been  often  troubled  in  this 
way,  into  a  ditch  of  water.  She  was  never  known  to  have  the 
disease  afterwards. 

Another  case  is  related  by  Mr.  Charles  Wesley.  He  had 
been  exceedingly  interrupted  in  his  preaching,  at  one  place,  by 
outcries ;  and  he  gave  notice,  that  when  any  began  to  cry  out 
in  meeting  again,  he  would  have  them  removed ;  which  pro- 
duced an  effectual  cure. 

The  bodily  affections  which  prevailed  in  the  Kentucky  revi- 
vals have  been  mentioned.  One  who  approved  of  the  work, 
describes  it  in  this  manner :  "  At  first  appearance  those  meet- 
ings exhibited  nothing  to  the  spectator  but  a  scene  of  con- 
fusion, that  could  scarce  be  put  into  human  language.  They 
were  generally  opened  with  a  sermon ;  near  the  close  of  which, 
there  would  be  an  unusual  outcry ;  some  bursting  forth  into 
loud  ejaculations  of  prayer  or  thanksgiving  for  the  truth ; 
others  breaking  out  in  emphatical  sentences  of  exhortation , 
others  flying  to  their  careless  friends,  with  tears  of  compassion, 
beseeching  them  to  turn  to  the  Lord.  Some  struck  with  ter- 
ror, and  hastening  through  the  crowd  to  make  their  escape,  or 
pulling  away  their  relations ;  others  trembling,  weeping,  and 
crying  out  for  the  Lord  Jesus  to  have  mercy  upon  them,  faint- 
ing and  swooning  away,  till  every  appearance  of  life  was  gone, 
and  the  extremities  of  the  body  assumed  the  coldness  of  a 
corpse.  Others  surrounding  them  with  melodious  songs,  or 
fervent  prayers  for  their  happy  resurrection  in  the  love  of 
Christ."  Of  a  particular  meeting,  he  says  :  "  Falling,  crying 
out,  praying,  exhorting,  singing,  and  shouting,  characterized 
this  meeting.  No  circumstance  at  this  meeting  appeared  more 
striking,  than  the  great  numbers  that  fell  on  the  third  night; 
and,  to  prevent  their  being  trodden  under  foot  by  the  multi- 


312 

tu.de,  they  were  collected  together  and  laid  out  in  order,  upon 
two  squares  of  the  meeting-house ;  who,  like  so  many  corpses, 
covered  a  considerable  part  of  the  floor."  At  another  place, 
"  A  young  woman  rose  transfigured,  after  lying  nine  days  and 
nights  in  a  trance  without  eating  or  drinking,  or  having  any 
connection  with  this  world  all  this  time." 

"  These  Kentucky  affections  were  strongly  marked ;  they 
were  more  general  and  extensive,  than  those  previously  men- 
tioned; but  they  appear  to  be  of  the  same  species.  They 
were  alike  spasmodic ;  they  were  ordinarily  experienced  on 
seeing  or  hearing  these  things  in  others  ;  and  they  were  com- 
mon to  the  serious  and  irreligious.  They  were  the  most  preva- 
lent after  the  system,  in  a  natural  course  of  things,  must  have 
been  nearly  exhausted,  through  whole  days  and  nights  of  in- 
tense thought,  and  vigorous  action  in  worship.  And  if  the 
mere  imagination  could  produce  fits,  swooning,  and  every 
muscular  gesticulation  in  one  part  of  the  world,  why  not  in 
another  ?  And  if  witnessing  spasmodic  affections  in  one  place 
could  propagate  them,  why  not  in  another?" 

The  French  prophets  made  a  great  noise,  about  a  century 
and  a  half  ago.  They  were  subject  to  strange  bodily  affec- 
tions, after  which  they  thought  themselves  gifted  with  the 
spirit  of  prophecy.  They  foretold  the  coming  of  Christ,  the 
new  heavens  and  new  earth,  and  the  New  Jerusalem  descend- 
ing from  above,  and  all  within  the  term  of  three  years.  I  con- 
ceive we  are  under  no  necessity  of  attributing  these  effects  to 
the  special  agency  of  the  Holy  Spirit,  nor  of  Satan.  The  im- 
agination has  the  power  to  produce  them.  "  Nor  would  I 
disguise  my  full  conviction  that  the  strong  delusion  which  took 
possession  of  the  minds  of  the  people  in  Pilgrim  street,  soon 
after  its  first  settlement,  had  its  origin  from  the  same  cause. 
I  allude  to  the  subject  of  witchcraft.  Spasmodic  affections, 
astonishing  feats  of  activity,  and  fits  produced  by  seeing  the 
supposed  witch,  or  by  a  strong  apprehension  of  witches  being 
present,  were  the  strongest  proofs  required."  And  since  these 
effects  were  wholly  inexplicable  by  the  people  of  that  time, 
but  upon  the  ground  of  a  supernatural  influence,  they  were 
judged  sufficient  for  the  execution  of  the  accused,  according  to 
the  laws  under  which  they  lived.  That  these  things  were  the 
consequence  of  a  disordered  imagination,  is  now  very  evident. 
As  soon  as  a  deception  began  to  be  suspected  in  the  case,  and 
the  accused  were  no  longer  liable  to  suffer,  the  afflicted  were 
no  longer  tormented. 

Several  cases  are  related  by  Mr.  John  Wesley,  where  the 
subjects  were  violently  agitated,  and  thought  themselves  pos- 
sessed with  devils;  who  were,  however,  relieved  by  the 


IN    THE    NINETEENTH    CENTURY.  313 

prayers  of  the  ministers  for  them.  He  thought  favorably  of 
such  things  at  first,  but  altered  his  opinion  afterward,  as  ap- 
pears from  his  tract  on  perfection,  in  which  he  warns  his  peo- 
ple to  "  Beware  of  that  daughter  of  pride,  enthusiasm,"  and 
"give  no  place  to  a  heated  imagination." 

F.  W.  But  why  do  you  think  these  things  are  to  be  disap- 
proved of  and  discouraged  ?  If  people  hear  powerful  preach- 
ing, and  are  brought  to  feel  the  power  of  truth,  why  should 
they  not  manifest  it  externally  ? 

Th.  They  should  manifest  it  in  an  appropriate  manner; 
and  that  is,  a  silent,  solemn  seriousness,  which  leads  those  who 
feel  it  to  be  quiet  themselves,  and  not  to  disturb  the  quiet  of 
others.  I  insist,  that  true  and  deep  religious  feeling  is  not 
friendly  to  noise ;  and  that  noise  is  an  evidence  that  such  feel- 
ing is  wanting. 

F.  W.  Do  you  mean  that  the  bodily  affections  you  have 
mentioned  in  Scotland,  and  in  Kentucky,  under  the  preaching  of 
Wesley,  and  among  the  French  prophets,  proved  that  there 
was  no  true  religion  among  them  ? 

Th.  "N"o ;  but  only  that  these  things  were  no  part  of  it,  no  proof 
of  it,  not  the  proper  means  to  promote  it ;  but  likely  to  be  a  great 
hindrance  to  it,  and  a  means  of  deceiving  and  ruining  many  souls; 
and  ought,  therefore,  to  be  discountenanced  and  avoided. 

Ard.  What  do  you  think  of  the  pretensions  of  some  of  these 
people  to  inspiration  ?  or,  rather,  I  would  ask,  Do  you  think 
any  are  now  to  be  guided  by  impressions  which  are  made  upon 
their  minds,  they  know  not  how  ?  Does  being  led  by  the 
Spirit  convey  the  idea  that  he  now  guides  any  by  inspiration 
or  revelations  made  to  them  ? 

Th.  I  think  not.  For,  although  there  have  been  pretenders 
to  inspiration  and  the  gift  of  prophecy,  in  all  ages,  there  are 
sufficient  reasons  to  reject  all  such  pretensions,  since  the  days 
of  the  apostles.  One  reason  is,  that  those  who  pretend  to  be 
led  by  the  special  guidance  of  the  Spirit,  disagree  with  each 
other..  This  proves  that  one  or  the  other  is  wrong,  if  not  both. 
The  French  prophets  predicted  the  millennium  more  than  a 
century  ago,  but  it  has  not  come  yet.  So  did  the  fanatics  in 
the  days  of  Luther.  So  have  many,  from  that  day  to  this. 
But  the  failure  of  their  predictions  proves  that  they  are  not 
from  God.  And  if  they  show  great  signs  and  wonders,  so  as 
to  deceive,  if  it  were  possible,  even  the  elect ;  we  are  not  to  go 
after  them.  But  a  greater  reason  for  rejecting  all  such  pre- 
tensions, is,  that  their  reception  is  adapted  to  bring  into  con- 
tempt the  Bible,  which  God  has  given  for  a  light  to  our  feet, 
and  a  lamp  to  our  paths  ;  and  to  which  we  are  commanded  to 
take  heed.  The  belief  that  we  are  guided  now  by  special  com- 
27 


314  THE  PILGRIM'S  PROGRESS 

munications  from  the  Spirit,  would  give  Satan  a  good  opportu- 
nity to  set  himself  up  as  the  guide  and  leader  of  those  who 
believe  so,  by  the  impressions  he  should  make  upon  their 
minds.  They  would  be  expecting  some  extraordinary  impres- 
sion, and  would  be  ready  to  follow  the  first  that  should  be 
presented.  And  who  so  likely  as  he,  to  make  such  an  impres- 
sion for- the  purpose  of  leading  them  astray  ? 

Ard.  Are  there  not  some  who  pretend  to  be  guided  by  the 
Spirit  in  these  days  ? 

Th.  We  have  seen  already  that  such  a  guidance  of  the  Holy 
Spirit  was  ascribed  to  Mr.  Bold,  if  not  claimed  by  him.  It  has 
been  openly  claimed  by  Mr.  Strangeways.  At  a  protracted 
meeting  in  H.,  when  some  made  objections  to  certain  measures, 
they  "were  told,  if  they  did  not  approve,  to  hold  their  p<>ari\ 
lest  they  be  found  fighting  against  God."  "  My  measures," 
said  Mr.  Strangeways,  "  come  from  the  Spirit."  When  some 
complained  that  his  preaching  often  excited  a  laugh,  lie  said, 
"  I  have  my  own  way  in  preaching :  I  cannot  act  like  another 
man.  I  know  what  I  am  about.  I  am  not  a  fool.  /  have  the 
Holy  Ghost  in  me.  The  Holy  Ghost  speaks  through  these  lips 
of  clay.  If  men  will  laugh  at  holy  things,  it  is  their  own  fault. 
I  tell  you  it  is  not  those  who  have  the  longest  faces,  that  have 
the  most  religion.  Some  people  make  a  god  of  solemnity." 

At  a  protracted  meeting  in  another  place,  "  one  of  the  preach- 
ers prayed  that  the  preaching  might  be  dictated  by  the  Holy 
Ghost,  and  that  saints  might  come  up  to  the  high  point  of 
praying  in  faith." 

Davenport  made  this  a  part  of  his  confession :  "  I  confess  I 
have  been  much  led  astray  by  following  impulses  or  impres- 
sions, as  a  rule  of  conduct,  whether  they  came  with  or  without 
a  text  of  Scripture.  I  am  persuaded  this  was  a  great  means 
of  corrupting  my  experiences,  and  carrying  me  off  from  the 
word  of  God,  and  a  great  handle  which  the  false  spirit  has 
made  use  of,  with  respect  to  a  number,  and  me  especially." 


CHAPTER    XLIII. 

Ardent.  The  new  notions  of  the  prayer  of  faith  seem  to  be 
connected  with  the  subject  of  inspiration. 

Love-self.  I  think  that  is  one  of  the  greatest  means  of  suc- 
cess in  the  new-measure  revivals. 


IN    THE    NINETEENTH    CENTURY.  315 

Th.  No  doubt  of  it.  And  nothing,  in  ray  judgment,  is  more 
adapted  to  corrupt  revivals,  and  produce  spurious  conversions 
and  unfounded  Lopes. 

L.  S.  Would  you  have  a  man  pray  without  faith  ? 

Th.  No;  but  I  would  have  him  pray  with  faitli  in  God,  not 
faith  in  himself,  nor  faith  in  his  prayers.  Faith  in  God  is  con- 
fidence in  his  superior  wisdom  and  goodness.  It  implies  a  be- 
lief that  he  will  do  what  is  best,  and  a  willingness  that  he 
should. 

L.  S.  But  if  he  has  promised  a  particular  thing,  faith  in  him 
implies  that  his  promise  will  be  fulfilled. 

Th.  Certainly.  He  promised  Abraham  that  he  would  give 
him  the  land  in  which  he  was  a  stranger.  Faitli  implied  a  con- 
fidence that  he  would  give  him  that  land. 

L.  S.  He  has  promised  to  bestow  all  spiritual  blessings  upon 
those  who  ask  in  faith ;  and  faitli  is  believing  that  he  will  give 
the  identical  thing  asked. 

Th.  You  need  to  be  more  exact  in  your  statements.  What 
reason  have  you  for  this  restriction  ?  Why  do  you  not  say  he 
has  promised  to  bestow  every  blessing,  temporal  as  well  as 
spiritual,  upon  those  who  ask  in  faith  ?  I  think  the  passage 
commonly  quoted  includes  temporal  blessings  as  well  as  spirit- 
ual. It  is,  "  All  things  whatsoever  ye  shall  ask  in  prayer,  be- 
lieving, ye  shall  receive."  If  this  promise  is  made  to  me,  and 
I  ask  for  the  restoration  of  a  man  to  health,  and  exercise  the 
right  kind  of  faith,  what  hinders  me  from  obtaining  what  I 
ask  ?  Why  may  I  not  pray  in  faitli  for  the  recovery  of  the 
sick,  as  well  as  for  his  conversion  ? 

L.  S.  His  recovery  is  not  promised,  and  we  do  not  know 
that  it  is  best  he  should  recover.  And  so  of  all  temporal 
blessings.  We  do  not  know  the  will  of  God  respecting  them. 
But  when  we  come  to  spiritual  blessings,  we  may  ask  without 
hesitation,  and  believe  without  doubting,  for  we  know  the  will 
of  God  on  that  subject. 

F.  W.  We  may  ask  for  all  blessings,  in  faith,  as  well  as  for 
spiritual  blessings.  Our  Lord  says,  "  Therefore  I  say  unto  you, 
what  things  soever  ye  desire  when  ye  pray,  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them."  And  James  says,  "The 
prayer  of  faith  shall  save  the  sick,  and  the  Lord  shall  raise  him 
up  ;  and  if  he  have  committed  sins,  they  shall  be  forgiven  him." 
Th.  You  are  doubtless  right,  in  regarding  temporal  bless- 
ings as  matters  of  promise  as  much  as  spiritual  blessings.  But 
the  question  is,  to  whom  were  those  promises  made  ? 

L.  S.  To  all  Christians  without  doubt.  It  is  every  Chris- 
tian's duty  "  to  believe  that  he  is  a  Christian,  and  that  God  in 
his  promises  speaks  to  him." 


316 


THE  PILGRIM'S 


J>\  TT.  Yes;  so  I  sav.  Every  rhristian  is  bound  to  make 
the  prayer  of  faith.  (ind  c:inn«»i  he  plea.-ed  with  an  unbeliev- 
ing prayer.  James  says,  again,  "  L«-t  him  ask  in  faith,  nothing 
wavering;  for  lie  that  \vavei.-ih  is  li!<e  a  wave  of  the  sea,  driven 
with  the  wind  and  tossed.  \-\n-  1,-t  not  that  man  think  that 
he  shall  receive  any  thing  of  the  Lord." 

Th.  But  faith  must  have  something  to  rest  upon.  What  is 
this  faith  to  rest  upon  ? 

F.  W.  Upon  the  promise  of  God.  He  has  promised  to  give 
whatever  we  ask  in  faith. 

Th.  But  I  must  exercise  faith  in  order  to  ask,  so  as  to  re- 
ceive. I  wish  to  pray  for  a  sinner  so  as  to  prevail,  and  secure 
his  conversion.  Has  God  promised  to  convert  that  sinner  ? 

F.  W.  Yes  ;  if  you  make  the  prayer  of  faith  for  him. 

Th.  If  —  but  I  must  have  some  ground  to  believe  that  he 
will  be  converted,  before  I  am  warranted  to  believe  he  will  be 
converted,  so  as  to  make  that  prayer.  Is  there  any  promise 
that  this  particular  sinner  shall  be  converted  ;  on  the  ground 
of  which  I  am  warranted  to  believe  he  will  be  converted,  and 
so  ask  for  it,  believing  it  will  be  done  ? 

L.  S.  You  are  too  metaphysical.  I  have  an  unconquerable 
aversion  to  have  this  plain  and  important  subject  mixed  up 
with  metaphysics. 

F.  W.  I  say,  Yes.  The  Holy  Spirit  dictates  the  prayer  of 
faith.  The  apostle  says,  "The  Spirit  also  helpeth  our  infirmi- 
ties ;  for  we  know  not  what  we  should  pray  for  as  we  ought  ; 
but  the  Spirit  itself  maketh  intercession  for  us  with  groanings 
which  cannot  be  uttered."  When  the  Spirit  moves  me  to  pray 
for  a  particular  sinner,  I  know  by  my  peculiar  feelings  that  he 
is  about  to  convert  that  sinner,  and  so  I  can  believe  it,  and  ask 
for  it  in  faith,  and  have  it  done. 

Th.  That  is  an  intelligible  statement.  And  if  all  who  advo- 
cate the  prayer  of  faith  would  agree  to  it,  and  stand  to  it,  we 
should  have  less  trouble  in  opposing  the  error.  But  there  are 
few  who  are  honest  enough  to  take  this  ground,  and  main- 
tain it. 

L.  S.  What  do  you  think,  then,  is  the  ground  of  faith,  in 
the  texts  which  have  been  brought  into  view  ? 

Th.  In  the  days  of  the  apostles,  miracles  were  wrought  for 
the  purpose  of  giving  the  divine  testimony  to  their  authority. 
And  they  were  inspired  to  teach  in  the  name  of  the  Lord,  and 
write  the  books  of  the  Ne\r  Testament.  When  they  were  to 
work  a  miracle,  the  Holy  Spirit  told  them  what  to  do,  what 
words  to  speak,  and  what  actions  to  perform,  and  what  effect 
should  follow.  They  believed  the  promise  thus  made  to  them, 
and  performed  the  actions  required  ;  and  asked  to  have  the 


IN    THE    NINETEENTH    CENTURY.  317 

tiling  done  according  to  the  revelations  made  to  them  ;  and  it 
was  done  accordingly.  But  the  age  of  miracles  is  past  ;  the 
age  of  revelations  and  inspiration  is  past ;  and  it  is  nothing  but 
(irlusion  for  men  now  to  apply  to  themselves  promises  which 
were  made  only  to  the  apostles  ;  and  to  believe  they  receive 
revelations  from  the  Holy  Ghost,  which  warrant  them  to  be- 
lieve what  they  desire.  The  faith  exercised  was  the  faith  of 
miracles,  and  not  the  faith  which  saves  the  soul. 

L.  S.  Why  do  you  think  they  were  different  ? 

Th.  All  who  are  truly  converted  exercise  saving  faith  ;  but 
all  Christians  do  not  wrork  miracles.  All  Christians,  in  the 
days  of  the  apostles,  did  not.  Nor  did  the  apostles  themselves 
work  miracles  at  their  pleasure,  nor  at  all  times.  For  then, 
Paul  would  not  have  suffered  Epaphroditus  to  be  sick  nigh 
unto  death,  nor  been  obliged  to  leave  Trophimus  sick  at  Mile- 
turn,  when  he  so  much  needed  his  help.  It  is  very  evident  that 
they  knew  nothing  of  this  modern  doctrine  of  the  prayer  of 
faith  ;  for  then  they  would  have  obtained  many  things  by  their 
prayers,  which  they  did  not. 

L.  S.  What  is  the  faith  which  you  suppose  to  be  necessary 
to  acceptable  prayer  ? 

Th.  A  child-like  confidence  in  the  superior  wisdom  and 
goodness  of  God ;  which  leads  us,  while  we  ask  for  those 
tilings  which  seems  to  us  desirable,  being  proper  subjects  of 
prayer,  to  plead  for  them  with  all  scriptural  arguments,  yet 
to  leave  it  to  God  to  decide  whether  to  grant  them  or  withhold 
them,  saying  :  "  Not  my  will,  but  thine  be  done." 

F.  W.  That  is  no  faith  for  me.     I  call  that  unbelief. 

L.  S.  Does  not  God  say  :  "  Ask,  and  it  shall  be  given  you  ; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened  unto 
you :  for  every  one  that  asketh,  receiveth ;  and  he  that  seek- 
eth,  findeth ;  and  to  him  that  knocketh,  it  shall  be  opened. 
Or  what  man  is  there  of  you,  whom  if  his  son  ask  bread,  will 
he  give  him  a  stone  ?  or  if  he  ask  a  fish,  will  he  give  him  a 
sorpi'iit  '?  If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your  Father,  which  is 
in  heaven,  give  good  things  to  them  that  ask  him  ?"  Is  there 
not  great  encouragement  in  this  ? 

TIi.  Yes  :  the  greatest  that  can  be  desired.  God  is'  repre- 
sented as  a  kind  and  tender  father  ;  infinitely  wise  and  good. 
And  as  children  go  to  a  wise  and  good  earthly  parent  to  pre- 
sent their  petitions,  with  greater  confidence  in  his  wisdom  than 
in  their  own,  so  it  is  their  desire,  if  they  feel  right,  that  he 
should  exercise  his  wisdom  in  giving  or  withholding  what  they 
ask  for.  If,  in  their  ignorance,  they  ask  for  a  stone,  supposing 
it  to  be  bread ;  or  if  they  ask  for  a  serpent,  supposing  it  a  fish, 
27* 


318  THE  PILGRIM'S  PROGRESS 

his  goodness  would  load  him  not  to  bestow  the  very  thing 
asked  for,  but  something  else  which  he  knows  to  be  better. 
So  I  think  the  true  child  of  God  would  wish.  Sensible  of  his 
own  ignorance,  he  would  choose  to  have  the  divine  wisdom  ex- 
erted, and  he  would  have  confidence  that  his  Heavenly  Father 
would  do  what  is  best,  lie  would  feel  sure  that  if  he  asked 
for  a  serpent,  to  his  destruction,  the  kindness  of  his  Heavenly 
Father  would  not  prompt  him  to  grant,  but  to  withhold  it ;  and 
he  would  choose  to  have  him  do  so.  And  he  would  think  it 
his  greatest  privilege  to  leave  all  his  petitions  in  his  hands.  In- 
deed, if  God  had  bound  himself  to  grant  every  thing  that  his 
ignorant  and  erring  children  should  ask,  it  seems  to  me  that  the 
true  child  of  God  would  be  afraid  to  ask  any  thing  in  particu- 
lar. He  might,  indeed,  say:  "  Father,  glorify  thy  name,"  and 
be  sure  that  no  harm  would  follow.  But  he  Avould  not  dare 
to  go  into  particulars  respecting  himself  or  others,  lest  he 
should  derange  the  infinitely  wise  plan  of  the  supreme  Ruler, 
and  introduce  confusion  and  disorder  into  the  universe. 

F.  W.  There  is  no  danger  of  any  of  these  evils,  upon  my 
scheme.  The  Spirit  would  never  dictate  to  us  to  ask  any 
thing  but  what  was  best.  So  that,  whatever  we  feel  impressed 
upon  our  minds  to  ask,  we  may  ask  fearlessly  and  undoubt- 
ingly. 

Th.  Your  scheme  is  more  consistent  with  itself,  than  that  of 
those  who  plead  the  general  promises  of  the  Bible  as  their 
warrant  for  believing  what  these  promises  do  not  say.  If  the 
Holy  Spirit  suggests  to  you  what  to  ask  for,  and  promises  that 
you  shall  have  it,  you  may  ask  it  believing  you  shall  receive. 
But  it  is  essential  that  you  know  it  is  the  Holy  Spirit  which 
makes  these  suggestions  to  you,  and  not  your  own  spirit ;  or 
your  own  imagination  ;  or  some  other  spirit ;  to  believe  which, 
without  evidence,  would  be  a  fatal  mistake. 

F.  W.  I  believe  it ;  and  my  evidence  is  my  own  feelings. 
I  want  no  better. 

Th.  So  I  fear.     But  that  is  presumption,  and  not  faith. 

L.  S.  I  am  disposed  to  go  back  a  little.  I  admit  that  we 
do  not  know  what  is  best,  as  to  the  things  of  this  life ;  and, 
therefore,  when  we  pray  for  them,  we  should  do  it  with  an 
ultimate  reference  to  the  will  of  God  not  yet  made  known. 
But,  in  relation  to  spiritual  blessings,  I  have  said  we  do  not 
need  to  ask  with  any  hesitation  or  doubt,  "  for  we  know  the 
will  of  God  on  that  subject." 

Th.  How  do  we  know  it  ? 

L.  S.  It  is  written :  "  As  I  live,  saith  the  Lord  God,  I  have 
no  pleasure  in  the  death  of  the  wicked  ;  but  that  the  wicked 


IN    THE    NINETEENTH    CENTURY.  319 

turn  from  his  way  and  live :  Turn  ye,  turn  ye  from  your  evil 
ways ;  for  why  will  ye  die,  0  house  of  Israel  ?" 

'Th.  How  does  this  prove  that  it  is  his  will  to  bestow  all  spir- 
itual blessings  upon  me,  and  upon  all  others  for  whom  I  may 
pray  ? 

L.  S.  It  declares  it,  with  all  the  solemnity  of  an  oath.  And 
if  we  are  not  warranted  to  believe  this,  what  can  we  be  war- 
ranted to  believe  ? 

Th.  If  this  declaration  warrants  me  in  believing  that  it  will 
be  done,  so  that  it  is  a  sufficient  ground  for  me  to  ask  it,  be- 
lieving that  it  will  be  done,  then,  doubtless,  it  will  be  done, 
whether  I  ask  it  or  not.  And  so  this  text,  with  your  con- 
struction of  it,  would  prove  universalism. 

L.  S.  I  do  not  mean  that ;  but  it  expresses  the  feelings  of 
the  divine  mind.  The  benevolent  Deity  takes  pleasure  in  the 
life  and  happiness  of  his  creatures  ;  but  takes  no  pleasure  in 
their  sin  and  suffering.  He  invites  sinners  to  repent  and  be- 
lieve ;  and  would  make  them  all  happy  if  they  would  comply. 
But  as  all  will  not  comply,  all  will  not  be  saved. 

Th.  Then  it  only  expresses  the  feelings  of  the  divine  mind, 
but  is  not  intended  to  express  any  determination  or  promise. 
And  so  it  is  no  reason  for  believing  that  they  will  be  saved  ; 
and  consequently,  no  promise  to  be  the  object  of  the  faith  you 
require  in  praying  for  them. 

Ard.  Do  not  those  who  urge  upon  Christians  the  duty  of 
praying  in  faith  for  the  convei'sion  of  sinners,  teach  that  it  is 
the  duty  of  every  Christian  to  make  such  a  prayer  for  the  con- 
version of  every  sinner  ? 

L.  S.  Yes  ;  that  is  our  opinion. 

Th.  That  opinion  is  commonly  implied  in  the  addresses  made 
on  that  subject.  Almost  every  protracted  meeting  attended 
by  the  new-measure  men,  begins  with  some  strenuous  attempt 
to  inculcate  this  doctrine,  and  urge  its  immediate  practice  upon 
those  present,  with  strong  assurances  that  according  to  their 
faith  it  shall  be  done  unto  them.  A  preacher,  who  was  con- 
sidered by  the  friends  of  Mr.  Bold  as  a  man  of  wonderful 
power  in  prayer,  said  to  Christians,  "  Each  of  you  select  an 
impenitent  sinner,  and  get  him  on  your  heart,  and  pray  that  he 
may  be  converted,  believing  that  he  will  be  converted,  and  he 
will  be  converted  ;  and  if  you  don't  do  it,  you  are  answerable 
for  that  soul."  Another  said,  "  The  true  prayer  of  faith  and 
the  faith  of  miracles  are  one  and  the  same."  Also,  "  all  men 
can  pray  in  faith,  and  ought  to  pray  in  faith  for  all  men ;  and 
if  one  or  two  should  do  it  all  would  be  converted. 

A  minister  in  Westerly  street,  in  giving  an  account  of  a  pro- 
tracted meeting  in  his  own  congregation,  with  the  results  of 


320  THE 

which  he  seems  highly  gratified,  says  :  "  Its  attendants  have 
been,  much  prayer  in  secret,  and  frequent  meetings  for  social 
prayer — a  disposition  on  the  part  of  a  few  Christians  to  take 
God  at  his  word,  and  expect  an  immediate  answer  to  their  pe- 
titions. The  results  of  the  awakening  have  he-en,  that  Chris- 
tians have  given  up  many  venerable  traditions,  such  as  the 
necessity  of  a  long  continued  conviction  before  conversion,  a 
long  continued  praying  before  it  was  possible  to  get  an  answer. 
Now  many  of  them  ask  for  an  immediate  blessing,  and  are  not 
much  astonished  if  God  grants  an  immediate  answer.  Chris- 
tians are  beginning  to  plead  for  great  blessings,  believing  that 
God  is  able  to  convert  whole  villages,  states,  or  even  nations,  in 
a  day." 

Another  says :  "  Are  Christians  free  from  guilt  in  this  respect  ? 
Do  they  not  treat  Jesus  and  the  Father  much  as  sinners  do  ? 
Jesus  says,  '  All  things  whatsoever  ye  shall  ask  in  prayer,  be- 
lieving, ye  shall  receive.'  Only  believe  me  ;  simply  believe 
that  I  speak  the  truth ;  just  take  me  at  my  word ;  then  ask 
what  you  will,  and  ye  shall  have  it :  my  word  for  it,  that  it 
shall  be  done." 

Ard.  There  is  abundant  evidence  that  the  new-measure  men 
generally  urge  it  on  all  Christians,  as  their  indispensable  duty 
to  make  this  prayer  of  faith.  And  though  it  is  commonly 
urged  upon  them  with  reference  to  a  revival  in  their  own  place, 
and  the  conversion  of  sinners  in  their  own  neighborhood,  I  do 
not  find  any  warrant  to  restrict  it  to  such  narrow  limits  ;  but 
rather,  as  some  of  them  say,  it  is  the  duty  of  Christians  to 
make  this  prayer  for  the  whole  world. 

L.  S.  Certainly  ;  that  is  our  view  of  it. 

Ard.  Then,  according  to  your  own  statement,  you  are  bound 
to  make  this  prayer  for  every  sinner  in  the  world,  and  have 
them  all  converted  without  delay. 

L.  S.  Yes ;  so  I  think. 

Ard.  Why  do  you  not  do  it  then  ?  How  dare  you  urge 
such  a  duty  upon  others,  and  confess  that  you  have  never  per- 
formed it  yourself  ?  Who  will  believe  you  sincere  ? 

L.  S.  I  do  not  pretend  to  be  perfect,  nor  to  have  done  all 
my  duty. 

Ard.  But  others  do,  who  advocate  this  same  prayer  of  faith. 
There  is  probably  no  perfectionist  in  the  land,  who  acknowl- 
edges the  duty  of  prayer  at  all,  who  does  not  adopt  the  same 
theory  of  the  prayer  of  faith  that  you  do.  If  he  is  doing  all 
his  duty,  and  he  must  be,  if  he  lives  without  sin,  then  he  is 
making  all  the  prayer  he  ought,  and  just  such  prayer  as  he 
ought ;  and  the  actual  state  of  the  world  is  every  day  proving 
his  theory  false. 


IN    THE    NINETEENTH    CENTURY.  321 

F.  W.  I  suppose  you  think  this  bears  hard  upon  me  ;  but  I 
do  not.  I  believe  in  praying  by  the  Spirit.  If  the  Spirit  moves 
me  to  pray  for  a  particular  thing,  I  can  then  pray  for  it  believ- 
ing it  will  be  granted ;  but  if  the  Spirit  does  not  move  me,  I 
cannot  do  it. 

Th.  Do  you  moan  then,  that  when  the  Spirit  does  not  give 
you  this  desire,  and  this  faith,  you  are  not  to  blame  for  being 
without  them  ? 

F.  W.  Perhaps  not  exactly ;  for  I  may  have  an  ability  to 
get  an  ability.  That  is,  there  may  be  something  that  I  can  do, 
which  if  I  were  faithful  to  do,  might  procure  for  me  the  nec- 
essary aids  of  the  Spirit,  so  that  I  could  pray  in  faith.  In  that 
case  I  am  not  entirely  excusable  for  the  want  of  faith. 

Th.  But  I  think  it  is  plain,  that  if  I  must  have  the  immedi- 
ate suggestions  of  the  Holy  Spirit,  directing  me  what  to  pray 
for,  and  promising  success,  just  as  the  apostles  had,  when  they 
were  called  to  work  a  miracle,  then  I  am  not  to  blame  for  not 
believing,  while  I  have  no  such  suggestions.  But  will  you  tell 
me  what  I  shall  do  to  get  this  faith  which  is  required  in  order 
to  prevailing  prayer  ? 

L.  S.  "  The  question,  how  shall  I  get  this  faith,  in  a  Chris- 
tian, seems  to  me  of  the  same  nature  as  the  following  in  a 
sinner,  how  shall  I  repent  ?  As  I  would  say  to  the  latter,  be- 
lieve that  you  are  a  sinner,  and  that  the  Bible  speaks  to  you ; 
so  I  would  say  to  the  former,  believe  that  you  are  a  Christian, 
and  that  God  in  the  promises  speaks  to  you." 

F.  W.  I  like  the  answer  of  Mr.  Strangeways  better.  He 
says,  "  You  can  get  faith  only  by  working — faith  does  not  come 
by  closet  meditation,  but  by  working — faith  and  works — works 
and  faith — faith  and  works — one  hand  washes  the  other,  that's 
the  way." 

Ard.  I  thought  the  apostle  had  said,  "  Faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of  God."  Now  the  question  is, 
how  shall  I  get  those  influences  of  the  Holy  Spirit  which  are 
necessary  to  right  prayer  ? 

L.  S.  Every  Christian  has  the  gift  of  the  Spirit.  I  adopt 
the  words  of  the  oldest  advocate  of  the  prayer  of  faith  that  I 
have  known  in  these  parts  :  "  I  do  believe  in  the  teaching  of 
the  Holy  Ghost,  both  in  regard  to  prayer,  the  understanding 
of  the  Scriptures,  and  as  to  the  path  of  duty  in  many  instances. 
I  believe  that  Christ  speaks  to  you  and  to  me  if  we  are  his  true 
disciples,  as  much  as  he  did  to  any  one  else,  and  that  he  speaks 
truth  \vhcn  lu»  says,  '  But  the  Comforter,  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he  shall  teach 
you  all  things,  and  bring  all  things  to  your  remembrance  what- 
soever I  have  said  unto  you.'  Again,  he  says  :  *  Howbeit 


322  THE  PILGRIM'S  PROGRESS 

when  he,  the  Spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth ;  for  he  shall  not  speak  of  himself ;  but  whatsoever  he 
shall  hear,  that  shall  he  speak ;  and  he  will  show  you  things  to 
come.  He  shall  glorify  me  ;  for  he  shall  receive  of  mine,  and 
shall  show  it  unto  you/  " 

Th.  I  suppose  this  was  the  promise  of  the  miraculous  gifts 
of  the  Spirit  made  to  the  apostles  ;  and  that  those  sanctifying 
influences  of  the  Spirit,  which  every  Christian  has,  are  far  supe- 
rior. These  the  apostles  had  before.  But  his  miraculous  gifts 
they  needed  to  qualify  them  for  their  work ;  and  for  these  they 
were  to  wait  at  Jerusalem  till  they  were  endued  with  power 
from  on  high.  I  do  not  think  any  one  now  has  the  miraculous 
gifts  of  the  Spirit. 


CHAPTER   XLIV. 

Love-self.  Perhaps  the  reason  why  no  miracles  are  per- 
formed now  is  suggested  by  the  same  writer.  He  observes : 
"Jesus  said  to  his  apostles  just  as  he  ascended  to  heaven, '  Go 
ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature. 
He  that  believeth  and  is  baptized  shall  be  saved  ;  but  he  that 
believeth  not  shall  be  damned.  And  these  signs  shall  follow 
them  that  believe :  in  my  name  shall  they  cast  out  devils ; 
they  shall  speak  with  new  tongues ;  they  shall  take  up  ser- 
pents ;  and  if  they  drink  any  deadly  thing,  it  shall  not  hurt 
them ;  they  shall  lay  hands  on  the  sick,  and  they  shall  re- 
cover.' Where  is  the  evidence  that  God  has  taken  away 
these  gifts,  which  he  once  set  in  the  Church  ?  Is  it  in  the  fact 
that  we  do  not  see  them  exercised  by  saints  at  this  day  ?  They 
were  not  always  exercised  by  the  apostles  and  primitive  dis- 
ciples of  Jesus ;  nor  were  they  all  often  exercised  by  the  same 
persons  ;  but  this  did  not  prove  that  God  had  taken  thorn 
away.  That  we  see  them  not,  may  prove  unbelief  and  unfaith- 
fulness, in  the  professed  disciples  of  Jesus ;  but  it  can  never 
prove  that  they  are  not  wanted  for  a  sign  to  them  that  believe 
not,  nor  can  it  prove  that  God  has  not  been  true  to  his  prom- 
ise. That  which  Jesus  promised  at  his  ascension,  he  promised 
to  the  end  of  the  world." 

Tlwughtfal.  When  you  say  that  the  miraculous  gifts  so  often 
conferred  in  the  apostles'  days  were  not  always  exercised  by 
the  apostles,  nor  all  of  them  often  by  the  same  persons,  do  you 


IN  THE  NINETEENTH  CENTURY.          323 

mean  that  they  were  bound  to  exercise  them  more  frequently 
than  they  did ;  or  that  they  did  right  to  wait  for  a  suggestion 
from  the  Spirit,  and  only  to  attempt  the  performance  of  a 
miracle,  when  they  had  his  special  promise  of  success  in  the 
case  before  them  to  be  the  ground  of  their  faith? 

L.  S.  I  do  not  think  it  necessary  for  me  to  answer  that 
question.  If  they  resisted  the  motions  of  the  Spirit,  and  did 
not  do  as  he  suggested,  they  would  undoubtedly  be  chargeable 
with  wrong,  as  men  are  now  when  they  resist  his  influence. 

Tli.  The  object  of  my  inquiry  was  to  know  whether  they 
were  to  pi-ay  in  faith  for  the  recovery  of  every  sick  man,  and 
command  him  to  rise  up  and  walk ;  or  whether  they  were  only 
authorized  to  do  this  by  certain  suggestions  of  the  Spirit,  not 
given  in  the  case  of  every  sick  man,  but  only  in  occasional  in- 
stances.. For,  if  they  were  to  wait  for  a  direct  revelation,  as 
the  ground  of  their  belief  that  the  sick  man  should  be  restored, 
then  they  were  not  to  blame  for  not  believing  and  declaring 
this  when  no  such  revelation  was  given  them. 

F.  W.  "  I  have  often  had  such  impressions  made  upon  my 
mind,  and  had  such  feelings  when  I  prayed  for  the  conversion 
of  sinners,  that  I  could  no  more  doubt  they  would  be  con- 
verted than  I  could  doubt  the  being  of  a  God." 

Th.  The  question  is,  what  spirit  made  these  impressions 
upon  your  mind,  the  Holy  Spirit,  or  some  other  spirit ; — how 
can  you  know,  when  you  have  such  impressions,  from  what 
spirit  they  come  ? 

F.  W*  Easily  enough.  "Ye  shall  know  them  by  their 
fruits."  If  the  impression  leads  me  to  pray  for  the  conversion 
of  a  sinner,  and  he  is  converted  in  answer  to  my  prayer,  does 
not  that  prove  from  what  spirit  the  impression  comes  ?  I  have 
heard  Mr.  Bold  say,  and  I  thought  the  remark  a  very  sensible 
one,  that  we  need  not  fear  that  an  evil  spirit  would  move  us  to 
pray  for  the  conversion  of  our  friends. 

Th.  You  take  it  for  granted,  that  their  conversion  is  gen- 
uine, as  matter  of  course  ;  if  you  have  only  prayed  for  it  with 
your  prayer  of  faith.  But  if  you  made  such  a  prayer  for  them, 
with  their  knowledge,  I  should  think  it  a  strong  ground  of 
doubt,  as  to  the  genuineness  of  their  conversion.  And  if  they 
could  be  made  to  trust  in  a  false  conversion,  by  your  ground- 
less confidence,  I  should  suppose  Satan  would  think  it  a  great 
achievement  if  lie  could  induce  any  one  to  lend  his  aid  in  ac- 
complishing such  a  work. 

F.  W.  You  say  if  I  made  such  a  prayer  with  their  knowledge. 
Is  it  not  well  to  have  sinners  know  that  Christians  are  praying 
for  them?  Is  it  not  often  stated  that  this  greatly  contributes 
to  the  success  of  protracted  meetings  ?  Is  it  not  the  uniform 


324 

practice  to  bring  Christians  and  sinners  into  the  same  vicinity, 
that  sinners  may  witness  the  deep  anxiety  that  is  felt  for  them, 
and  know  that  their  Christian  friends  are  praying  for  them  ? 
And  if  Christians  are  thought  to  be  praying  in  faith,  does  not 
this  greatly  contribute  to  the  success  of  the  efforts  made  to  in- 
duce sinners  to  submit  ?  Are  not  the  converts  much  more 
numerous  under  such  circumstances,  than  they  would  be  if  a 
different  arrangement  were  made  ? 

Th.  No  doubt  the  converts,  such  as  they  are,  will  be  multi- 
plied by  this  means.  But  what  sort  of  converts  are  they  ? 
That  is  the  important  question.  These  arrangements,  and  this 
notion  of  the  prayer  of  faith,  seem  to  me  to  be  exceedingly  well 
adapted  to  multiply  spurious  conversions,  and  not  to  make 
true  ones.  Suppose  a  sinner  is  somewhat  awakened,  and  feels 
distressed  in  view  of  his  past  life,  with  the  apprehension  that  a 
righteous  God  will  punish  him.  He  asks  Christians  to  pray 
for  him.  Suppose  they  do  it  in  his  presence,  and  express  great 
earnestness,  and  strong  faith,  and  make  just  such  a  prayer  as 
he  has  heard  has  proved  effectual  in  other  cases.  What  will 
be  the  natural  effect  upon  his  mind  ?  Will  it  not  be  his  expec- 
tation that  these  prayers  will  prevail  in  his  case  ?  Will  not  the 
very  thought  of  this  afford  him  some  hope  that  he  shall  be 
converted  ?  Will  not  this  hope  be  some  relief  to  his  distress  ? 
And  if  they  ask  him  whether  he  does  not  feel  better,  as  I 
understand  is  sometimes  the  practice,  will  he  not  answer  that 
he  does  ?  And  when  he  feels  better,  is  it  not  commonly  taken 
as  an  indication  that  he  is  converted  ?  And  if  he  is  told  also 
to  speak  out  and  say  he  feels  better ;  and  then,  if  this  is  hailed 
as  a  case  of  conversion,  and  thanks  are  given  for  it  as  such,  will 
he  not  think  it  is  so,  and  settle  down  on  this  hope  ?  And  is 
not  all  this  likely  to  happen,  in  the  case  of  those  who  are  but 
slightly  awakened,  and  have  no  deep  conviction  of  sin,  no  sense 
of  the  enmity  of  their  heart  against  God,  no  thorough  acquaint- 
ance with  the  doctrines  of  the  Gospel  ?  This  I  fear  is  the 
manner,  and  this  the  kind  of  conversion,  which  protracted  meet- 
ings, as  they  are  usually  conducted,  are  adapted  to  make. 

Ard.  I  have  another  thought  to  suggest.  If  it  is  the  duty 
of  every  Christian  to  pray  in  faith  for  the  conversion  of  the 
whole  world ;  and  if  but  one  person  should  perform  this  duty, 
the  whole  world  would  certainly  be  converted,  as  is  strenuously 
urged ;  then  it  was  the  duty  of  the  Lord  Jesus  Christ  thus  to 
pray ;  for  in  his  human  nature  he  was  a  perfect  pattern  for  us. 
But  he  did  all  his  duty.  Consequently,  he  prayed  aright  for 
the  conversion  of  the  whole  world.  But,  according  to  this 
theory,  the  very  thing  prayed  for  with  the  right  kind  of  faith, 
is  always  granted.  Therefore,  all  the  world,  since  Christ  came 


IN    THE    NINETEENTH    CENTURY.  325 

in  the  flesh,  have  been  converted.  But  this  is  contrary  to 
the  fact  as  we  all  see  and  know.  How  do  you  get  over  this 
difficulty? 

L.  S.  I  have  no  disposition  to  attempt  the  removal  of  your 
difficulties.  If  you  are  disposed  to  cavil,  and  quarrel,  and 
cavil,  till  you  bewilder  yourself,  it  is  at  your  own  risk  you  do 
it.  "  The  better  way,  and  the  only  one,  in  which  I  think  your 
difficulties  can  be  removed,  is,  for  you  to  believe,  without  diffi- 
culties, what  God  has  declared  and  promised.  If  you  ask,  on 
what  evidence  you  are  to  rest  this  belief,  I  answer,  on  the  di- 
vine veracity.  If  you  cannot  rest  satisfied  with  this  evidence, 
there  is  none  which  can  be  given  you  that  will  remove  your 
difficulties."  So  said  my  old  teacher  on  this  subject,  to  one 
who  attempted  to  press  him  with  difficulties ;  and  so  say  I. 

Tli.  This  seems  to  me  to  be  the  language  of  one  who  feels 
pressed  with  arguments  which  he  knows  not  how  to  answer. 
I  have  endeavored  to  make  my  inquiries  with  a  teachable  spirit, 
and  to  look  at  arguments  candidly.  But  if  I  had  been  per- 
verse, and  such  an  opposer  of  the  truth  as  you  sometimes  seem 
inclined  to  call  me,  it  yet  belongs  to  those  who  know  the  truth, 
"  in  meekness  to  instruct  those  that  oppose  themselves,  if  God 
peradventure  will  give  them  repentance  to  the  acknowledging 
of  the  truth."  I  think  you  in  an  error  on  this  subject,  of  the 
most  dangerous  kind,  and  I  wish  to  convince  you  of  it. 

L.  S.  I  wish  to  know  the  truth,  that  I  may  secure  the 
benefits  of  that  knowledge.  Proceed. 

Tk.  I  think  it  is  a  consequence  of  your  theory,  that  all  the 
prayer  which  has  not  attained  the  very  thing  asked  for,  and  at 
the  very  time  specified,  must  have  been  deficient  in  faith,  and 
unacceptable.  Do  you  admit  that  ? 

L.  S.  Yes ;  that  is  a  necessary  consequence  of  the  principles 
we  admit.  We  consider  all  prayer  which  does  not  obtain  the 
very  thing  asked  for,  not  only  as  vain,  but  a  mockery  of  the 
Most  High  God. 

Th.  So  some  of  the  chief  advocates  of  the  theroy  have  avowed 
One  says  :  "  All  the  prayers  that  were  ever  made  without  being 
answered,  were  without  true  faith."  Paul  prayed  that  the 
thorn  in  his  flesh  might  be  removed ;  but  it  was  not  removed ; 
and  David  prayed  for  the  life  of  his  child,  but  it  died ;  and  so 
he  concluded  these  prayers  were  wrong. 

L.  S.  And  so  should  I.     Can  there  be  any  doubt  of  it  ? 

Th.  With  respect  to  the  prayer  of  Paul,  I  think  there  are 
indications  of  its  being  an  acceptable  prayer,  and  one  that  was 
heard  and  answered;  not  indeed  by  bestowing  the  very  thing 
asked  for,  but  something  better  in  its  stead.  I  know  such  an 
idea  has  been  ridieuletl  by  new  measure  men,  who  ought  to 


326  THE  PILGRIM'S  PROGRESS 

have  known  that  ridicule  is  not  argument.  Look  at  the  con- 
nection, and  see  what  Paul  says  a  1  tout  it,  and  see  if  there  is 
not  evidence  that  the  prayer  was  acceptable.  "For  this  thing 
I  besought  the  Lord  thrice,  that  it  might  depart  from  me.  And 
he  said  unto  me,  My  grace  is  sufficient  for  tliee  ;  for  my  strength 
is  made  perfect  in  weakness.  Most  gladly  therefore  will  I  rather 
glory  in  my  infirmities,  that  the  power  of  Christ  may  rest  upon 
me."  The  thorn  in  the  flesh  was  not  removed ;  but  he  had 
grace  given  to  support  him  under  it,  so  that  he  bore  it  most 
gladly.  This  is  one  instance.  Another  is  his  prayer  for  the 
conversion  of  his  brethren  after  the  flesh  :  "  Brethren,  my  heart's 
desire  and  prayer  to  God  for  Israel  is,  that  they  may  be  saved." 
There  is  no  evidence  of  this  being  a  wicked  prayer,  but  much 
evidence  of  its  being  remarkably  disinterested.  Yet  the  whole 
chapter  shows  that  they  were  not  generally  saved.  Moses 
prayed  to  be  allowed  to  enter  the  promised  land ;  but  he  was 
not  permitted.  The  refusal,  however,  is  not  put  upon  the 
ground  that  his  prayer  was  wrong,  but  his  previous  conduct  in 
relation  to  the  waters  of  Meribah.  Moses  said  :  "  I  pray  thee, 
let  me  go  over  and  see  the  good  land  that  is  beyond  Jordan, 
that  goodly  mountain,  and  Lebanon.  But  the  Lord  was  wroth 
with  me  for  your  sakes,  and  would  not  hear  me  ;  and  the  Lord 
said  unto  me,  let  it  suffice  thee,  speak  no  more  unto  me  of  this 
matter.  Get  thee  up  into  the  top  of  Pisgah,  and  lift  up  thine 
eyes  westward,  and  northward,  and  southward,  and  eastward, 
and  behold  it  with  thine  eyes ;  for  thou  shalt  not  go  over  this 
Jordan."  Something  else  was  given  him,  different  from  what 
he  asked.  It  was  to  see  the  land  which  he  asked  to  enter. 
The  Lord  Jesus  prayed  that  the  cup  might  pass  from  him,  which 
I  think  was  not  granted.  "  0  my  Father,  if  it  be  possible,  let 
this  cup  pass  from  me ;  nevertheless,  not  as  I  will,  but  as  thou 
wilt."  This  language  does  not  accord  with  your  theory  of  the 
prayer  of  faith.  And  when  any  of  us  imitate  it  in  our  prayers, 
you  condemn  us  for  praying  wrong,  and  say  it  proves  us  desti- 
tute of  faith.  I  know  that  some  of  your  friends  have  contended 
that  the  request  of  Christ  was  granted.  But  why  then  does 
its  language  seem  to  look  towards  a  denial  ?  "  He  went  away 
again  the  second  time,  and  prayed,  saying :  O  my  Father,  if 
this  cup  may  not  pass  away  from  me,  except  I  drink  it,  thy 
will  be  done."  That  language  accords  with  my  views  of  the 
manner  in  which  prayer  should  be  made,  but  not  with  yours. 
There  is  a  strong  implication  that  he  expected  his  request 
could  not  be  granted,  and  the  expression  of  an  acquiescence  in 
the  denial.  And  that  I  think  is  right,  and  the  language  of  true 
faith  in  God's  superior  wisdom  and  goodness.  But  your  system 
requires  you  to  condemn  it,  and  say  it  was  the  want  of  faith. 


IN    THE    NINETEENTH    CENTURY.  327 

We  have  another  example  of  his  mode  of  praying  which  is  safe 
in  follow  :  "  Now  is  my  soul  troubled  ;  and  what  shall  I  say  ? 
Father,  save  me  from  this  hour.  But  for  this  cause  came  I  unto 
this  hour.  Father,  glorify  thy  name."  His  own  deliverance 
from  suffering  seems  to  be  the  primary  object  of  his  prayer; 
but  he  does  not  stop  there ;  he  looks  forward  to  an  object  of 
more  importance,  the  glory  of  God,  and  there  lets  his  desires 
terminate1,  and  for  that  cheerfully  gives  up  the  less  good. 

L.  S.  But  does  not  the  apostle  convey  the  idea  that  he  re- 
ceived the  very  thing  he  asked  for  ?  He  says :  "  Who  in  the 
days  of  his  flesh,  when  he  had  offered  up  prayers  and  suppli- 
cations, with  strong  crying  and  tears,  unto  him  that  was  able 
to  save  him  from  death,  and  was  heard  in  that  he  feared." 

Th.  The  marginal  reading  is,  "and  was  heard  for  his  piety." 
The  word  rendered  feared,  does  not  appear  to  be  the  word 
commonly  used  to  signify  dread  or  terror,  but  godly  fear. 
I  think  he  was  heard,  and  answered,  not  in  obtaining  the  thing 
asked  for,  which,  from  the  language  of  the  apostle,  I  should 
think  was,  deliverance  from  death  ;  but  he  obtained  that  which 
was  more  in  accordance  with  the  design  of  his  coming  into  the 
world.  Luke  says,  he  prayed,  saying,  "Father,  if  thou  be 
willing,  remove  this  cup  from  me  :  nevertheless,  not  my  will, 
but  thine  be  done.  And  there  appeared  an  angel  unto  him 
from  heaven,  strengthening  him."  The  prayer  seems  to  imply 
that  he  did  not  expect  the  cup  to  pass  from  him ;  and  that  his 
prayer  was  answered  in  giving  him  divine  support  under  it. 
You  cannot  maintain  the  position,  then,  that  all  prayer  which 
does  not  obtain  the  very  thing  asked  for,  is  unbelieving  prayer, 
"and  a  mockery  of  the  Most  High  God. 

And.  One  thought  more.  You  want  to  have  others  think 
as  you  do  on  this  subject ;  and  you  have  no  great  confidence 
in  reasoning  and  argument,  as  the  means  to  accomplish  it. 
Suppose  you  just  try  the  influence  of  your  prayer  of  faith  upon 
them.  This  will  be  easy  for  you  to  do  ;  and  if  your  theory  is 
right,  it  must  be  effectual.  They  will  be  brought  over  to  your 
virus.  Let  you  three,  who  believe  it,  try  it  upon  us  two,  who 
do  not  believe  it.  Pray  us  into  the  belief  of  it,  and  then  we 
can  join  you  in  praying  others  into  it ;  and  so  on.  This  will 
be  a  short  find  easy  method  of  testing  your  theory,  and  of  con- 
ducting revivals,  and  missionary  operations.  So  great  an  ex- 
pense of  treasure  and  of  human  life  need  not  be  employed  upon 
the  heathen  world,  if  this  theory  is  true.  For  you  apply  to 
yourselves  the  promise,  "  If  two  of  you  shall  agree  on  earth,  as 
touching  any  thing  that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven."  Just  do  it,  and  the  work 
will  be  accomplished. 


328  THE  PILGRIM'S  PROGRESS 

L.  S.  I  see  that  you  are  determined  to  persevere  in  your 
unbelief. 

Th.  Unbelief,  indeed !  You  ask  us  to  believe  thino-s  to  be 
true,  for  which  you  give  us  no  evidence  whatever.  What  you 
call  the  prayer  of  faith,  is,  in  truth,  the  prayer  of  presumption. 
You  require  me  to  pray  for  the  conversion  of  a  particular  sin- 
ner, believing  that  he  will  be  converted  ;  and  you  tell  me  that 
such  a  belief  is  essential  to  an  acceptable  prayer.  But  when  I 
ask  for  evidence  that  the  thing  you  require  me  to  believe  is  true, 
I  cannot  obtain  any.  At  one  time  you  seem  to  rely  upon  im- 
mediate suggestions  from  the  Holy  Spirit.  But  you  appear 
not  quite  willing  to  claim  the  inspiration  of  the  apostles.  And 
then,  you  feel  that  if  this  is  the  ground  of  faith,  those  cannot 
be  required  to  believe  who  have  no  such  revelations.  At  an- 
other time  you  seem  to  rely  upon  the  general  promises  to  hear 
and  answer  prayer.  But  these  do  not  meet  the  case.  For  they 
are  promises  to  hear  and  answer  right  prayer.  They  warrant 
me  to  believe,  that  if  I  pray  right,  I  shall  be  heard  and  an- 
swered, in  the  thing  I  ask,  or  in  something  better.  But  I 
must  pray  right,  and  know  that  I  pray  right,  before  I  can  have 
any  ground  to  expect  an  answer.  Consequently,  if  I  must  be- 
gin with  believing  that  the  thing  I  ask  will  be  granted,  that 
belief  is  without  any  ground,  and  is  nothing  but  presumption. 
This  is  your  error.  You  require-  us  to  begin  with  believing 
without  evidence.  And  all  true  confidence  in  God,  and  every 
indication  of  a  true  child-like  temper,  you  condemn  as  an  indi- 
cation of  unbelief. 


CHAPTER  XLV. 

Ardent.  The  hasty  acknowledgment  of  converts  lias  been 
brought  into  view  in  our  discussion  of  the  prayer  of  faith.  And 
it  may  be  that  the  practice  is  even  more  prevalent  than  that 
doctrine.  If  any  one  can  be  persuaded  to  acknowledge  the 
slightest  degree  of  hope,  I  believe  the  new-measure  men  uni- 
formly think  that  hope  ought  to  be  encouraged,  and  the  sub- 
ject of  it  counted  as  a  convert.  And  if  the  prayer  of  faith 
which  they  teach  is  true,  I  suppose  there  is  no  need  of  scrutiny 
in  the  case.  For  if  any  one  has  been  prayed  for,  with  such 
prayer  as  insures  his  conversion,  and  he  indulges  a  hope  that 
he  is  converted,  there  can  be  no  need  of  examination.  It  mus* 


IN    THE    NINETEENTH    CENTURYj  329 

be  a  e^ood  hope,  and  he  must  be  a  true  convert ;  for  the  faith 
dictated  by  the  Holy  Ghost  cannot  be  disappointed. 

Love-self.  You  are  right.  The  idea  of  treating  a  case  of 
hopeful  conversion  with  great  caution,  and  teaching  the  subject 
of  it  to  be  doubtful  about  its  genuineness,  and  treating  him  as 
if  it  was  quite  as  likely  he  is  deceived  as  not,  I  conclude  is  be- 
coming obsolete.  In  this  new  era  of  revivals,  there  is  no  oc- 
casion for  so  much  doubt  and  unbelief. 

F.  W.  And  if  they  have  been  prayed  for  in  faith,  we  may 
be  sure  they  are  true  converts.  For  such  faith  as  ours  cannot 
fail. 

Th.  There  are  some  things  in  the  Bible,  however,  which  im- 
ply the  danger  of  deception  ;  and  many  cautions  against  being 
deceived.  And  as  to  the  new  theory  of  the  prayer  of  faith 
being  any  guard  against  false  conversions,  I  cannot  easily  think 
of  any  one  thing  besides  which  is  so  well  adapted  to  multiply 
them ;  as  I  have  told  you  before. 

Ani.  Will  you  state  some  of  the  sources  of  danger  ? 

Th.  The  fact  that  we  need  a  change  of  heart  at  all,  shows 
that  we  are  in  danger.  When  we  are  converted,  we  are  brought 
to  experience  something  new.  Its  being  something  new  im- 
plies that  we  cannot  know  it  is  genuine  by  comparing  it  with 
any  thing  we  have  already  experienced,  and  finding  it  of  the 
same  nature.  We  must  find  it  to  be  different  from  any  thing 
we  have  experienced  before.  And  here  is  room  for  deception, 
because  many  changes  take  place  in  us,  which  are  occasioned 
by  a  change  of  circumstances.  A  circumstantial  change  may 
be  mistaken  for  a  radical  change.  The  Israelites  on  the  banks 
of  the  Red  Sea,  just  delivered  from  Egyptian  bondage,  by  the 
mighty  power  of  God,  were  deeply  affected,  and  sung  his 
praise.  But  a  journey  of  three  days  into  the  wilderness,  and 
a  scarcity  of  water,  made  them  appear  very  different.  They 
soon  forgot  his  works,  and  murmured  against  him.  When  he 
fed  them  with  manna  from  heaven,  and  brought  water  from  the 
rock  to  supply  their  thirst,  they  were  very  ready  to  profess 
their  love  to  him,  and  to  say,  "All  that  the  Lord  hath  spoken 
we  will  do."  But  Moses  had  not  been  absent  forty  days  be- 
fore they  made  a  calf  and  worshipped  it.  Their  sons  were  very 
changeable  too.  When  they  passed  the  Jordan  on  dry  ground, 
vvlu-n  the  walls  of  Jericho  fell  down,  when  the  sun  stood  still,  and 
their  enemies  were  destroyed  by  hail  from  heaven,  these  things 
made  a  great  impression  upon  them,  and  they  said  to  Joshua 
that  they  would  serve  the  Lord.  But  Joshua  had  not  been 
long  dead  before  they  fell  away  into  idolatry.  In  the  days  of 
our  Lord,  when  he  fed  the  multitude  in  the  wilderness,  they 
were  ready  to  take  him  by  force,  and  make  him  a  king ;  and 
28* 


330 

then,  when  he  exposed  their  hypocrisy  and  selfishness,  they 
"  went  back,  and  walked  no  more  with  him."  At  Nazareth, 
in  the  first  part  of  his  discourse,  tlicv  "wondered  at  the  gra- 
cious words  which  proceeded  out  of  his  mouth  ;"  and  at  the 
close  of  the  same  they  "were  fitted  with  wrath,"  and  attempt- 
ed to  destroy  his  life.  Paul  was  so  beloved  by  the  Galatians, 
that  they  were  ready  to  pluck  out  their  eyes  and  give  them 
to  him,  and  then  regarded  as  an  enemy  because  he  told  them 
the  truth. 

By  a  change  of  circumstances  great  changes  are  often  made 
in  the  character  of  men.  Traits  of  character  are  developed 
which  were  not  known  to  exist  either  by  themselves  or  others. 
When  the  prophet  told  Hazael  what  barbarities  he  would  per- 
petrate, he  said  :  "  Is  thy  servant  a  dog,  that  he  should  do  this 
thing  ?"  He  was,  but  he  did  not  know  it,  till  he  had  oppor- 
tunity to  act  it  out.  How  many  men  who  are  thought  honest, 
are,  by  a  change  of  circumstances,  proved  otherwise !  Now,  if 
a  change  of  circumstance  has  so  great  an  effect,  it  is  quite  pos- 
sible that  we  may  experience  a  change  in  our  circumstances,  or 
at  least  think  we  do,  and  have  a  corresponding  change  in  our 
feelings,  which  may  be  mistaken  by  ourselves  and  others  for  a 
change  of  heart.  If  we  can  be  made  to  believe  that  we  are 
brought  out  of  a  state  of  danger  into  a  state  of  safety,  it  will, 
of  course,  have  a  great  effect  upon  us.  If  a  man  who  thinks 
God  is  his  enemy,  and  thinking  so,  feels  his  own  heart  full  of 
enmity  to  God,  should  be  brought,  by  any  means,  to  think 
God  has  become  his  friend,  and  intends  to  save  him,  he  will  of 
course  feel  his  love  excited.  And  that  may  be,  without  any 
radical  change  ;  for  our  Lord  says  :  "  Sinners  love  those  that 
love  them."  That  there  is  great  danger  of  self-deception  ap- 
pears from  the  directions  :  "  Take  heed  that  ye  be  not  deceived 
— let  no  man  deceive  himself — little  children,  let  no  man  de- 
ceive you — let  no  man  deceive  you  with  vain  words — let  no 
man  deceive  you  by  any  means — let  no  man  beguile  you" — 
and  many  similar  exhortations.  That  many  will  be  deceived, 
and  perish  in  their  delusions,  appears  from  other  declarations. 
In  the  parable  of  the  ten  virgins,  five  of  them  were  represented 
as  deceived  and  finally  excluded  from  the  marriage  feast.  Our 
Lord  says  :  "  Not  every  one  that  saitli  unto  me,  Lord,  Lord, 
shall  enter  into  the  kingdom  of  heaven  ;  but  he  that  doeth  the 
will  of  my  Father  which  is  in  heaven.  Many  will  say  to  me 
hi  that  day,  Lord,  Lord,  have  we  not  prophesied  in  thy  name  ? 
and  in  thy  name  have  cast  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ?  And  then  will  I  profess  unto  them,  I 
never  knew  you :  depart  from  me,  ye  that  work  iniquity."  It 
is  written :  "  Evil  men  and  seducers  shall  wax  worse  and  worse, 


IN    THE    NINETEENTH    CENTURY.  331 

deceiving,  and  being  deceived. — Be  no  more  children,  tossed  to 
and  fro,  and  carried  about  with  every  wind  of  doctrine,  by  the 
sleight  of  men,  and  cunning  craftiness,  whereby  they  lie  in  wait 
to  deceive.  Now,  I  beseech  you,  brethren,  mark  them  which 
cause  divisions  and  offences,  contrary  to  the  doctrine  which  ye 
have  learned,  and  avoid  them.  For  they  that  are  such,  serve 
not  our  Lord  Jesus  Christ,  but  their  own  belly  ;  and  by  good 
words,  and  fair  speeches,  deceive  the  hearts  of  the  simple. — 
But  there  were  false  prophets  also  among  the  people,  even  as 
there  shall  be  false  teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,  even  denying  the  Lord  that  bought 
them,  and  bring  upon  themselves  swift  destruction.  Aiid 
many  shall  follow  their  pernicious  ways ;  by  reason  of  whom 
the  way  of  truth  shall  be  evil  spoken  of. — For  such  are  false 
apostles,  deceitful  workers,  transforming  themselves  into  the 
apostles  of  Christ.  And  no  marvel ;  for  Satan  himself  is  trans- 
formed into  an  angel  of  light.  Therefore,  it  is  no  great  thing 
if  his  ministers  also  be  transformed  as  the  ministers  of  right- 
eousness ;  whose  end  shall  be  according  to  their  works."  De- 
ception is  represented  as  the  great  business  of  Satan ;  and  by 
this,  no  doubt,  in  various  ways,  he  accomplishes  the  ruin  of 
the  millions  of  unhappy  souls  who  fall  under  his  influence.  He 
is  called  "the  devil  and  Satan,  who  deceiveth  the  whole 
world."  When  he  is  bound,  at  the  millennium,  it  is  "  that  he 
should  deceive  the  nations  no  more,  till  the  thousand  years 
should  be  fulfilled."  "  And  when  the  thousand  years  are  ex- 
pired, Satan  shall  be  loosed  out  of  his  prison,  and  shall  go  out 
to  deceive  the  nations  which  are  in  the  four  quarters  of  the 
earth."  Such  being  the  danger  of  our  being  deceived,  by  the 
wiles  of  the  devil,  by  the  arts  of  his  agents,  who  lie  in  wait 
to  deceive,  and  by  our  own  deceitful  hearts,  it  is  a  matter 
which  calls  for  great  attention,  and  frequent  and  solemn  warn- 
ing. No  one  should  entertain  a  hope  that  he  is  converted  till 
he  has  had  time  to  examine  himself  carefully,  and  compare  his 
feelings  with  the  word  of  God. 

.!/•</.  A  :ul  every  one  should  be  instructed,  as  far  as  possible, 
into  the  n-iiure  of  Christian  experience,  and  be  taught  how  to 
distinguish  between  the  true  and  the  false  in  experimental  re- 
ligion. The  great  points  which  distinguish  a  true  and  false  ex- 
perience, were  much  dwelt  upon  by  Edwards,  and  Brainerd,  and 
Bellamy,  and  their  associates  ;  and  also  by  Shepard  and  Fluvel 
before  them.  But  who  ever  heard  Mr.  Bold,  or  his  friends, 
attempt  to  instruct  people  on  such  points  ?  How  generally  is 
it  thought,  among  them,  that  there  is  no  use  in  attempting  to 
instruct  people  in  the  doctrines  of  the  Gospel.  How  often 
has  doctrinal  preaching  being  sneered  at,  and  orthodoxy  been 


332  THE  PILGRIM'S  PROGRESS 

made  a  term  of  reproach  ?  How  often  is  it  thought,  among 
the  friends  of  the  new  measures,  that  the  preaching  of  the 
doctrines  of  the  Bible  is  unfriendly  to  the  progress  of  a  revi- 
val, and  adapted  to  hinder  it. 

L.  S.  I  have  no  doubt  of  it.  How  many  hopes,  gained 
under  the  preaching  of  Mr.  Bold,  and  other  iu- \v-measu re 
men,  have  been  preached  away  by  those  ministers  who  are  al- 
ways dwelling  on  the  doctrines,  and  warning  people  against 
spurious  conversions. 

Th.  Probably  they  thought  it  their  duty  to  do  what  they 
could  to  guard  the  people  of  their  charge  against  being  de- 
ceived with  a  false  hope.  When  a  sinner  knows  that  he  is  in 
an  unconverted  state,  he  is  more  accessible  to  the  means  which 
may  be  used  for  his  awakening  and  conversion,  than  if  he 
thought  he  was  already  converted.  In  the  latter  case,  he 
would  of  course  appropriate  to  himself  all  that  is  said  to  Chris- 
tians, as  being  one,  in  his  own  estimation  ;  but  when  any  thing 
Avas  said  to  sinners,  he  would  not  apply  that  to  himself,  but 
give  it  all  away  to  others.  I  should  think  that  warning  peo- 
ple against  the  wiles  of  the  great  deceiver,  and  guarding  them 
against  groundless  hopes,  were  among  the  most  important  du- 
ties of  the  ministry.  So  they  appear  to  have  been  regarded 
by  the  apostles,  and  by  their  Lord  and  Master ;  as  appears 
from  the  cautions  I  have  already  quoted. 

Ard.  But  when  any  have  attempted  to  do  the  same  to  any 
of  the  supposed  new  converts,  how  unkindly  it  has  been  taken, 
and  how  much  fear  there  seemed  to  be  lest  any  one's  hope 
should  be  shaken.  It  has  almost  seemed  that  they  considered 
the  taking  away  of  the  hope  of  a  young  convert  to  be  the  same 
as  taking  away  his  religion. 

F.  W.  And  why  not  ?  Must  not  I  believe  that  Christ  will 
save  me,  in  order  to  be  a  Christian  ?  And  is  it  not  unbelief  to 
doubt  it  ? 

Th.  Not  at  all.  The  faith  which  unites  to  Christ  is  a  cor- 
dial approbation  of  his  character  and  work.  Its  essence  is, 
love  to  Christ,  and  approbation  of  the  way  of  salvation  through 
him  ;  without  any  thought  whether  I  am  myself  included  in 
the  number  to  be  saved. 

F.  W.  No,  no !  I  love  him  because  he  is  my  Saviour ;  and 
for  no  other  reason. 

L.  S.  Right,  good  brother.  If  I  did  not  think  he  would 
save  me,  I  should  feel  justified  in  hating  him  with  all  my 
heart. 

Th.  Then,  let  me  beg  of  you  to  give  up  your  hope,  and  take 
the  attitude  of  an  impenitent  sinner  at  once.  For,  if  you  feel 
as  you  say,  you  are  certainly  an  unconverted  man.  You  have 


IN    THE    NINETEENTH    CENTURY. 


333 


experienced  no  better  religion  than  the  generation  of  Israel  did, 
who  passed  the  Red  Sea,  and  perished  in  their  sin  in  the  wil- 
deriK'ss.  They  sung  the  praises  of  God,  when  they  thought 
they  were  delivered ;  but  when  they  thought  otherwise,  they 
acted  out  the  native  rebellion  and  stubbornness  of  their  hearts?. 

Ard.  I  suppose  these  men  would  encourage  any  one  and 
every  one  to  indulge  and  profess  a  hope,  as  soon  as  they  were 
sensible  of  the  least  change  in  their  feelings ;  and  would  give 
thanks  over  them,  as  new-born  souls,  in  the  first  moment  of 
tluar  relief. 

F.  W.  Certainly.  That  is  the  way  to  multiply  converts. 
But  you  keep  them  back,  and  put  them  off,  and  discourage 
them,  and  destroy  a  large  part  of  the  hopes  that  would  prove 
very  good,  if  they  were  only  encouraged. 

Ard.  Do  you  mean  to  say,  that  the  mode  of  treatment  we 
adopt  can  destroy  a  good  hope,  or  turn  back  a  real  convert 
into  an  impenitent  sinner  again ;  while  the  method  of  treat- 
ment you  advocate  would  make  real  converts  of  those  who, 
under  the  other  treatment,  would  prove  to  have  been  only 
stony  ground  hearers  ? 

F.  W.  I  think  a  new  convert  is  like  a  new-born  infant.  If 
you  treat  it  properly,  and  give  it  proper  nourishment,  it  will 
live  and  grow.  But  if  you  treat  it  with  neglect,  and  refuse  it 
proper  nourishment,  and  expose  it  to  the  storm,  it  will  proba- 
bly die. 

Th.  I  admit  the  analogy  in  some  respects,  and  would  follow 
it  up.  The  Apostle  Peter  thought  that  "  new-born  babes  " 
must  be  fed  with  "  the  sincere  milk  of  the  word,"  that  they 
may  "  grow  thereby."  Paul  said  to  the  Corinthians :  "  I  have 
fed  you  with  milk,  and  not  with  meat ;  for  hitherto  ye  were 
not  able  to  bear  it,  neither  yet  now  are  ye  able."  Of  course, 
he  would  not  feed  them  with  meat,  in  this  epistle,  when  he 
thought  them  unable  to  bear  it ;  but  would  give  them  nothing 
but  milk,  as  he  had  done.  But  we  find  all  the  great  doctrines 
of  the  Gospel  in  that  epistle ;  the  very  doctrines  which  are 
so  often  complained  of  for  hindering  revivals,  and  destroying 
the  hopes  of  young  converts.  The  import  of  the  apostle's 
words  is,  that  new  converts  should  be  instructed  in  the  funda- 
mental doctrines  of  the  Gospel ;  which  would  promote  their 
growth  and  strength,  as  milk  does  that  of  a  newT-born  babe.  It 
should  not  indeed  be  neglected  ;  it  should  be  fed.  And  it 
should  be  fed  with  the  food  which  their  Heavenly  Father,  in 
his  wisdom  and  goodness,  has  provided  for  them. 

L.  S.  And  as  the  ordinances  are  provided  for  the  nourish- 
ment of  Christ's  members,  they  should  be  admitted  into  the 


334  THE  PILGRIM'S  TROGK 

church  without  delay,  and  partake  of  the  ordinances.  Do  you 
admit  this  ? 

Th.  No.  They  should  not  be  admitted  to  membership  in 
the  church,  nor  come  to  the  Lord's  table,  till  they  are  pre- 
pared for  such  a  step.  But  to  the  ordinances  of  preaching  and 
catechizing,  and  the  like,  they  should  undoubtedly  be  encour- 
aged to  come.  And  being  thereby  fed  with  the  sincere  milk  of 
the  word,  if  they  are  indeed  new-born  souls,  they  will  grow 
and  gain  strength.  To  be  admitted  to  these  ordinances,  it  is 
not  necessary  for  them  to  believe  they  are  born  again.  And  a 
careful  attendance  upon  these,  if  rightly  administered,  will  be 
likely  to  help  them  to  settle  that  question,  in  due  time,  in  a 
satisfactory  manner,  and  prepare  them  to  unite  with  the  church, 
and  come  to  the  Lord's  table. 

L.  S.  I  think  you  have  no  right  to  keep  them  away,  if  they 
wish  to  come,  and  afford  evidence  that  they  are  born  again. 
Christ  said  of  the  Communion,  "  This  do  in  remembrance  of 
me."  If  they  ask  for  this  privilege,  who  has  any  authority  to 
refuse  ?  "  Neither  the  pastor  nor  the  church  has  any  author- 
ity to  encourage,  much  less  to  compel  them  to  live  any  longer 
in  disobedience." 

Th.  This  command  is  not  addressed  to  all.  It  is  only  ad- 
dressed to  Christ's  disciples.  Those  who  are  not  his  disciples, 
have  no  right  to  come  to  his  table.  They  do  not  begin  to  live 
in  disobedience  to  this  command,  till  the  command  begins  to  be 
applicable  to  them.  And  it  does  not  begin  to  be  applicable  to 
them,  till  they  are  born  again,  and  have  had  time  to  try  their 
hope  by  the  proper  tests.  It  is  the  duty  of  the  convert  to 
have  evidence  that  he  is  a  convert,  before  he  offers  himself ; 
and  it  is  the  duty  of  the  church  to  have  evidence  that  he  is  a 
convert,  before  they  receive  him :  and  this  evidence  cannot  be 
furnished  in  a  moment.  It  is  not  the  work  of  an  hour  nor  a 
day.  It  takes  some  little  time,  and  some  variation  of  circum- 
stances, for  the  Christian  temper  to  develop  itself.  Those  who 
appeared  well,  in  some  circumstances,  have  afterwards,  when 
circumstances  were  changed,  appeared  quite  otherwise.  The 
new  convert  cannot  be  warranted  to  believe  himself  a  Christian 
till  he  has  had  time  to  look  into  the  Bible,  and  see  what  are 
evidences  of  Christian  character,  and  carefully  compare  his 
own  feelings,  and  motives,  and  conduct,  with  the  Bible.  The 
church  cannot  be  warranted  to  believe  him  a  Christian,  till 
they  have  had  time  to  see  the  evidences  of  Christian  character 
in  his  life.  Our  Lord  says,  "  Ye  shall  know  them  by  their 
fruits.  Do  men  gather  grapes  of  thorns,  or  figs  of  thistles  ? 
Even  so  every  good  tree  bringeth  forth  good  fruit ;  but  a  cor- 
rupt tree  bringeth  forth  evil  fruit."  This  is  indeed  spoken 


IN    THE    NINETEENTH    CENTURY.  335 

originally  of  pretended  teachers.  But  it  is  applicable  in  some 
degree  to  all.  We  do  not  know  the  heart;  and  therefore  \\<- 
may  be  deceived  in  our  judgment  of  others  ;  but  after  we  have 
looked  at  them  carefully,  and  given  them  a  proper  time  to  de- 
velop their  character,  and  given  them  proper  instruction,  and 
they  afford  probable  evidence  of  Christian  character,  I  think 
we  are  authorized  to  receive  them.  But  this  is  a  work  which 
requires  some  time,  and  it  cannot  be  our  duty  to  close  our 
eyes,  and  rush  blindly  into  so  solemn  and  important  a  connec- 
tion as  that  of  a  church  relation.  Neither  is  it  the  duty  of 
the  new  convert  to  rush  into  this  connection  blindly.  He  is 
not  commanded  to  do  it,  till  he  can  do  it  properly.  And  to  do 
it  properly  requires  some  preparation.  He  must  seek  instruc- 
tion ;  he  must  obtain  distinct  views  of  Christian  character ;  he 
must  obtain  a  proper  understanding  of  the  ordinance.  And 
this  is  plainly  required.  "  Whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord  unworthily,  shall  be  guilty  of  the 
body  and  blood  of  the  Lord.  But  let  a  man  examine  himself, 
and  so  let  him  eat  of  that  bread  and  drink  of  that  cup. — Ex- 
amine yourselves,  whether  ye  be  in  the  faith  ;  prove  your  own 
selves.  Know  ye  not  your  own  selves,  how  that  Jesus  Christ 
is  in  you,  except  ye  be  reprobates  ?"  To  partake  worthily,  he 
must  sustain  the  proper  character,  and  come  with  a  suitable 
preparation.  That  preparation  requires  self-examination,  sol- 
emn deliberation,  and  prayer.  The  fruits  of  the  Spirit  must  be 
found  in  him,  as  they  are  described  in  the  apostle's  writings, 
and  have  been  enumerated  in  a  former  conversation,  as  marks 
of  a  genuine  revival.  Now,  such  preparation  for  coming  to  the 
Lord's  table,  cannot  be  properly  made  by  a  young  convert  in  a 
day.  He  needs  as  much  time,  probably,  as  the  church  does. 
He  may,  indeed,  in  the  ardor  of  his  feelings,  and  through 
wrong  instruction,  believe  he  ought  to  come  forward  at  once. 
But  experienced  ministers  and  Christians  ought  to  teach  him 
the  right  ways  of  the  Lord  ;  and  after  sufficient  instruction, 
and  not  before,  encourage  him  to  come. 

Ard.  I  have  often  been  struck  with  the  direction  of  our 
Lord  to  Peter.  After  inquiring,  "  Simon,  son  of  Jonas,  Invest 
thou  me?"  and  receiving  for  answer,  "Yea,  Lord,  thou  know- 
est  that  I  love  thee ;  he  said  unto  him,  Feed  my  lambs."  And 
on  repeating  the  question  twice  more,  he  said,  "  Feed  my 
sheep."  This  is  the  way,  then,  for  a  minister  to  show  his  love 
to  Christ:  it  is  to  feed  his  lambs  and  his  sheep,  and  that  is  to 
instruct  them,  to  afford  them  the  means  of  growing  in  knowl- 
edge, that  they  may  ^TOW  in  grace. 

Th.  This  hasty  acknowledgment  of  coim;rts  seems  rather 
to  have  increased,  as  protracted  meetings  have  increased ;  and 


336  THE  PILGRIM'S  PROGRESS 

the  immediate  reception  of  them  into  the  church  seems  to  have 
originated  in  such  meetings.  In  an  account  of  a  protract rd 
meeting,  it  is  said,  "  After  two  or  three  prayers,  the  preacher 
requested  all  those  who  had  given  themselves  up  to  Christ  at 
this  meeting  to  arise  ;  all  who  entertained  any  hope,  even  a  trem- 
bling one,  will  arise — sixteen  have  arisen."  In  an  account  of 
another  meeting,  probably  written  by  the  pastor,  it  is  said : 
"  On  Tuesday  morning,  at  the  inquiry  meeting,  upwards  of 
fifty  professed  a  resolution  to  serve  the  Lord,  and  a  hope  of 
having  submitted  to  him."  In  the  meeting  at  R.,  to  an  ac- 
count of  which  we  have  already  attended,  the  new  converts 
were  immediately  acknowledged,  placed  with  the  old  profes- 
sors in  seats  in  front  of  the  pulpit,  and  required  to  pray  in 
public;  Mr.  Strangeways  calling  out  to  them,  "Pray  a  way, 
there  !  you  young  converts — I  can't  hear  you — pray  out — pray 
out."  In  an  account  of  a  protracted  meeting  in  South  street, 
probably  by  the  pastor,  is  the  following  :  "  Sabbath  evening, 
at  the  anxious  meeting,  was  an  hour  of  yielding  hearts  to  the 
Saviour.  When  the  proposition  was  made,  that  those  who  had 
obtained  a  hope  of  pardoned  sin  should  remove  to  a  different 
part  of  the  house,  about  seventy  rose  and  came  to  the  Lord's 
side.  At  a  similar  meeting  for  colored  persons,  the  same  night, 
eighteen  professed  an  interest  in  a  Saviour's  love."  In  an  ac- 
count of  another  meeting  in  South  street,  by  the  pastor,  it  is 
said,  "  On  Tuesday  afternoon  the  session  room  was  full,  four 
hundred  or  more  present.  On  calling  the  converts  to  separate 
from  the  anxious,  I  should  judge  that  about  one  third  of  those 
present  declared  themselves  converts."  At  another  place  in 
South  street,  a  participator  in  the  meeting  says,  "  On  Thurs- 
day evening  more  than  two  hundred  persons  attended  a  meet- 
ing for  inquiry.  In  the  conclusion  of  this  meeting  about  sixty 
persons  professed  faith  in  Christ,  and  hope  in  him  for  salva- 
tion." A  minister  says  of  the  mode  of  conducting  protracted 
meetings  in  Pilgrim  street,  by  new-measure  men,  "  As  soon  as 
they  acknowledge  a  hope,  it  is  almost  taken  for  granted  that 
they  are  converted.  They  are  exhorted  not  to  go  searching 
their  hearts,  but  to  thank  God,  and  go  on  as  they  have  begun, 
and  engage  in  the  work  of  the  Lord." 


IN    THE    NINETEENTH    CENTURY.  337 


CHAPTER   XLVI. 

A  MINISTER,  in  giving  some  obituary  notice  of  Mr.  Well- 
spoken,  and  of  a  revival  under  his  ministry,  in  the  early  part 
of  the  present  century,  says :  "  Mr.  Well-spoken  was  a  pow- 
erful and  pungent  preacher.  It  was  not  his  object,  like  some 
modern  preachers,  to  exalt  the  sinner,  and  abase  God ;  but  to 
exalt  God,  and  abase  the  sinner.  He  kept  most  distinctly  and 
prominently  in  view  the  doctrine  of  divine  sovereignty,  the  doc- 
trine of  election  and  reprobation,  the  doctrine  of  total  depravity, 
the  doctrine  of  regeneration,  by  the  special,  immediate,  and 
omnipotent  agency  of  the  Holy  Spirit,  and  the  doctrine  of  un- 
conditional submission  to  divine  sovereignty.  These  doctrines 
did  not  kill,  but  were  blessed  to  the  promotion  of  that  revival, 
the  salutary  fruits  of  which  remain  to  the  present  time.  These 
doctrines  Mr.  Well-spoken  explained,  and  enforced  with  great 
clearness  and  pungency ;  and  in  this  respect,  as  well  as  in 
many  others,  he  was  a  contrast  to  many  modern  revival  preach- 
ers." "  To  guard  against  false  hopes,  he  continually  watched  and 
prayed  ;  and  he  always  aimed  to  sift  the  hopes  of  new  converts 
to  the  bottom.  He  considered  it  more  safe  to  destroy,  for  the 
time  being,  the  hopes  of  fifty  subjects  of  genuine  conversion, 
than  to  build  up  an  individual  upon  a  sandy  foundation. 

In  an  account  of  a  revival  in  Pilgrim  street,  by  the  pastor, 
he  says  :  "  The  revival  was  in  its  commencement  very  silent  and 
calm ;  and  it  was  gradual  in  its  progress.  It  was  the  aim  of 
the  preachers,  during  the  revival,  to  hold  up  to  view  the  holy 
character  of  God,  the  spirituality  of  his  law,  the  evil  nature  of 
sin,  the  deep  depravity  of  the  heart,  the  just  exposure  of  sin- 
ners to  everlasting  ruin,  the  way  of  reconciliation  to  God,  through 
faith  in  the  atoning  sacrifice  of  Christ,  the  freeness  of  the  Gospel 
offer,  the  incxcusableness  of  sinners  in  refusing  to  accept  that 
offer,  and  the  duty  of  immediate  compliance  with  the  terms  of 
salvation.  At  a  time  when  the  work  assumed  a  very  interesting 
character,  and  when  it  was  apprehended  that  its  purity  might 
be  impaired  by  excessive  natural  excitement,  brethren  much 
experienced  in  revivals,  came  to  his  assistance, and  their  preach- 
ing was  much  blessed  in  promoting  the  purity,  the  depth,  the 
extent  and  power  of  the  work.  It  is  the  full  conviction  of  the 
writer,  and  the  sentiment  was  often  brought  into  view  by  others 
as  well  as  himself,  that  no  season  requires  more  calm,  deliber- 
ate, dispassionate  reflection,  and  consideration  in  retirement, 
than  a  time  of  powerful  revival." 
29 


THE  PILGRIM'S  PROGRESS 

Doctor  Reasoner,  an  aged  minister  in  Pilgrim  street,  says : 
"  In  three  or  four  seasons  of  special  religious  attention  among 
us,  I  preached  more  doctrinally  than  usual  ;  which  I  found 
made  deeper  and  better  impressions  on  the  minds  of  the  awak- 
ened and  unawakened,  than  loud  declamatory  addresses  to  the 
passions.  Strangers  occasionally  preached  among  us,  in  such  a 
manner,  but  with  little  effect.  Discourses  on  the  divine  char- 
acter, the  divine  law,  the  total  depravity  of  sinners,  the  sove- 
reignty of  special  grace,  and  the  immediate  duty  of  uncon- 
ditional submission,  produced  the  most  convictions,  and  the 
most  converts.  This  I  know  to  have  been  the  case  in  this,  and 
in  other  places  where  orthodox  ministers  were  settled." 

Ardent.  But  how  often  have  we  heard  that  Dr.  Reasoner  is 
not  a  revival  man — that  there  never  was  a  revival  under  his 
preaching,  and  never  can  be  under  such  preaching  ! 

Thoughtful.  Those  who  say  it  speak  ignorantly  of  what  they 
are  not  informed  ;  or  else  they  are  guilty  of  falsifying  the  truth 
for  the  sake  of  bringing  odium  upon  the  preaching  of  the  doc- 
trines of  the  Gospel.  So  I  have  heard  it  strongly  asserted  that 
Mr.  Meek  never  preached  the  doctrines  in  the  time  of  a  revival ; 
but  his  own  journals  tell  us  better,  and  also  the  published  ac- 
counts of  revivals  which  took  place  under  his  preaching,  as 
before  mentioned.  The  new-measure  men  do  not  preach  like 
him.  Their  usual  strain  of  preaching  for  the  promotion  of  re- 
vivals, will  suit  Arminians  as  well  as  any,  of  which  we  have  had 
abundant  proofs.  And  besides,  we  have  had  instances  of  men 
who  once  preached  the  doctrines,  and  were  considered  strong 
advocates  of  them,  and  for  their  being  preached  in  the  time  of 
a  revival,  as  the  best  means  of  guarding  against  false  hopes,  and 
promoting  true  conversions, — we  have  had  instances  of  such 
men  becoming  converts  to  the  new-measure  system  ;  when  it 
entirely  changed  their  course  of  preaching,  and  led  them  first  to 
neglect,  and  then  to  preach  against  their  former  sentiments. 

In  an  account  of  a  protracted  meeting  in  Westerly  street,  it 
is  said  :  "  Parents  were  warned  not  to  hint  to  their  children  the 
least  suspicion  that  they  were  not  really  Christians  ;  and  the 
converts  were  directed  not  to  converse  with  cold-hearted  Chris- 
tians. "  Let  your  hopes  alone,  and  go  to  work  for  God,"  was 
the  express  injunction  of  Mr.  Strangeways. 

A  minister,  in  speaking  of  a  meeting  at  which  he  had  been 
present,  says :  "  I  think  the  confidence  which  is  usually  ex- 
•d  in  the  Oliristim  character  of  those  who  obtain  a  hope, 
is  adapted  greatly  to  increase  the  danger  of  their  being  finally 
and  fatally  deceived.  They  are  commonly  spoken  of  as  con- 
verted, without  anv  qualifications.  And  in  some  instances  I 
have  witnessed  the  expression  of  a  hope  for  them  in  very  strong 


IN    THE    NINETEENTH    CENTURY.  339 

terms,  in  their  hearing,  when  I  could  discover  no  grounds  for 
it  at  all.  In  one  instance,  after  an  address,  well  adapted  to 
work  upon  the  sympathies,  and  excite  the  natural  gratitude  of 
the  sinner  towards  God,  and  which  produced  a  gcnor.il  burst 
of  feeling,  all  who  were  willing  nov/  to  be  reconciled  to  God 
were  called  upon  to  rise.  Some  did  so,  and  among  the  rest  a 
little  girl,  too  young  to  have  much  sense  of  what  was  meant, 
upon  which  the  preacher  exclaimed :  *  Here  is  another  little 
daughter  come  to  Jesus.'  And  when  a  young  man  said, '  I  will 
submit,  come  life,  or  come  death,'  the  preacher  exclaimed, 
'  Bless  the  Lord,  0  my  soul !'  And  on  prayer  being  offered, 
the  persons  who  had  risen  were  alluded  to,  as  if  they  had  now 
been  converted.  The  young  man  I  conversed  with  some  weeks 
after,  and  he  had  then,  by  his  own  account,  about  lost  all  his 
seriousness." 

In  an  account  of  another  meeting,  it  is  said  :  "  A  person  who 
attended  the  anxious  meeting,  being  advised  by  a  young  man  to 
stop  speculating  about  some  points  of  truth  and  duty,  which 
had  formerly  been  preached  there,  the  minister  conducting  the 
meeting  said :  *  I  have  no  doubt  you  are  orthodox,  and  correct 
in  speculation ;  but  this  cold  speculating  and  theorizing  about 
truth  won't  do.  It  has  probably  been  the  means  of  sending 
more  souls  to  hell,  than  almost  any  thing  else.'  Afterwards  in 
the  public  meeting,  the  same  preacher  observed,  '  They  that  do 
his  will,  not  speculate  his  will : — I  would  give  more  for  one  doer 
than  for  a  thousand  speculators.'  " 

Ard.  This  is  the  common  language  of  those  who  oppose  the 
doctrines,  and  wish  to  bring  them,  and  those  who  preach  them, 
into  contempt. 

Th.  The  same  writer  says :  "  I  have  been  informed  that  at  one 
time  at  the  anxious  meeting,  when  the  subject  of  submission 
came  up,  a  young  woman  observed,  in  substance,  that  she  had 
been  taught  that  Christians  do,  and  sinners  ought  to  feel  perfectly 
willing  to  submit  themselves  entirely  into  the  hands  of  God,  to 
be  disposed  of  forever  for  his  glory,  either  in  happiness  or 
misery,  just  as  he  saw  best."  On  which,  a  prominent  con- 
ductor of  the  meeting  told  her:  "I  know  you  have  been  so 
taught  in  this  place,  but  that  doctrine  is  from  the  pit ;  we  want 
no  such  doctrine  taught  here." 

Anl.  These  tilings  indicate  pretty  cleaily,  what  is  the  dispo- 
sition felt  by  new-measure  men  in  relation  to  the  doctrines  of 
the  Gospel,  and  the  necessity  of  their  being  taught  as  a  guard 
against  false  conversions. 

Th.  They  have  not  only  been  in  favor  of  the  immediate  rec- 
ognition of  young  converts,  but  they  have  received  them  imme- 
diately into  the  church  ;  of  which  I  have  seen  several  accounts. 


340  THE  PILGRIM'S  PROGRESS 

In  one  place  in  South  street,  "a  protracted  meeting  com- 
menced on  Friday,  and  on  the  following  Sabbath  fifty-one  new 
converts  were  admitted  to  the  com  mini  ion  of  the  church,  and 
participated  in  the  Lord's  Supper.  These  conversions  we  are 
led  to  understand  took  place  during  Friday  and  Saturday."  A 
new-measure  paper  in  South  street  says:  "  Speedy  admission 
to  the  church  seems  to  be  almost  the  only  debated  question 
among  the  decided  friends  and  promoters  of  revivals.  Four 
days'  meetings,  or  fifteen  days'  meetings,  inquiry  meetings, 
camp  meetings  in  the  newer  parts  of  the  Church,  the  anxious 
seat,  calling  out  the  Church  to  repent,  confess,  and  reform ; 
urging  sinners  to  repent  now,  because  they  can  now — all  these 
things  are  settled,  and  are  regarded  without  alarm.  The  other 
question  remains."  A  pastor  in  Westerly  street,  after  an  account 
of  a  meeting  in  his  congregation,  says  :  "  Young  converts  are 
not  put  on  a  three  months'  trial  of  their  faith  before  joining  a 
church,  but  are  received  with  joy  and  confidence  by  Christians, 
even  on  the  same  day  of  their  conversion."  In  an  account  of  a 
camp  meeting  in  Ohio  street,  attended  by  six  ministers  from 
different  parts,  "one  hundred  and  thirty-six  hopeful  subjects 
of  grace  at  that  meeting  were  on  the  spot  received  into  the 
Church,  and  sat  at  the  Lord's  table."  A  minister  in  Westerly 
street  says :  "  In  several  places,  we  believe,  the  new  converts 
have  been  immediately  and  formally  received  into  the  church, 
before  the  close  of  the  protracted  meeting." 

At  a  meeting  in  Westerly  street,  conducted  by  Mr.  Strange- 
ways,  the  pastor  tells  us,  "  seventy-two  were  received  into  the 
church  on  the  nineteenth  day  of  the  meeting."  He  represented 
the  new  converts  as  desiring  this  immediate  admission,  and  him- 
self and  the  church  as  feeling  that  "  they  had  no  authority  to 
encourage,  much  less  to  compel  them  to  live  any  longer  in  dis- 
obedience." A  portion  of  the  church,  in  another  account,  say  : 
"  Strenuous  efforts  were  made  for  several  days  previous,  both 
by  the  pastor  and  evangelist,  to  convince  the  church  of  the 
duty  of  immediately  receiving  the  new  converts.  Nor  were  the 
converts  themselves  urged  with  less  importunity,  to  unite  im- 
mediately with  the  church.  This  new  measure  was  insisted  on, 
in  defiance  of  a  standing  rule  of  the  church,  and  in  opposition 
to  the  remonstrances  of  a  respectable  portion  of  the  members." 

Ard.  What  must  be  the  results  of  such  hasty  admissions, 
especially  of  converts  made  under  such  a  deplorable  lack  of 
instruction,  who  are  not  taught  the  doctrines  of  the  Gospel,  nor 
the  nature  of  true  religion  as  distinguished  from  false,  nor  cau- 
tioned against  deceiving  themselves  with  a  false  hope,  but  are 
persuaded  if  possible  to  cherish  a  hope,  and  make  a  profession 
without  delay  ? 


IN    THE    NINETEENTH    CENTURY.  311 

Th.  One  of  the  synods  in  Westerly  street  tells  us  what  they 
have  found  some  of  the  results  to  be,  in  a  part  of  their  church- 
es. After  speaking  of  the  changes  in  the  ministry,  which  have 
become  very  frequent,  they  say:  "In  consequence  of  this,  the 
great  and  glorious  doctrines  of  the  Bible  are  not  systematically 
and  fully  preached  and  heard.  And  some  of  our  church  mem- 
bers, especially  the  recent  converts,  being  without  competent  in- 
struction, are  unsound  in  the  faith.  In  some  instances,  the 
additions  sit  like  an  incubus  on  the  heart  and  energies  of  the 
Church.  Here  is  one  cause  of  the  present  lamentable  state  of 
religion  among  us."  A  presbytery  in  Westerly  street  say :  "  An- 
other evil  we  have  to  regret,  and  under  which  our  churches  suffer, 
is  the  effect  of  too  great  precipitancy  in  some  instances,  in  receiv- 
ing members  into  the  communion  of  our  churches.  This  has 
taken  place  chiefly  through  the  excitation  of  protracted  meetings, 
so  soon  as  the  individuals  begin  to  indulge  a  hope,  without  exam- 
ining them  minutely  on  the  great  doctrines  of  grace  ;  or  waiting 
to  impart  to  them  the  previous  and  preparatory  knowledge  and 
instructions  so  needful  to  the  commencement  of  a  good  hope." 
The  General  Assembly  of  the  Presbyterian  church,  in  their  pas- 
toral letter,  say :  "  Let  not  apparent  converts  be  hurried  into 
the  Church.  Nothing  is  more  directly  calculated  to  injure 
ultimately  the  cause  of  God,  and  the  credit  of  our  holy  religion, 
than  urging  or  permitting  individuals  to  make  a  public  profes- 
sion of  religion,  us  soon  as  they  have  experienced  some  serious 
impressions,  and  flattered  themselves  that  they  have  been  re- 
newed in  the  temper  of  their  minds." 

What  sort  of  converts  those  were,  which  were  made  by  the 
preaching  of  Mr.  Strangeways,  may  be  gathered  from  one  or 
two  accounts  more.  At  the  protracted  meeting  at  which  sev- 
enty-two were  received,,  just  mentioned,  more  than  three  hun- 
dred were  reported  by  the  pastor  as  converts.  Some  others 
were  received  afterwards  ;  but  "of  more  than  two  hundred  of 
these,  after  the  most  diligent  search,  nothing  can  be  learned. 
A  member  of  the  church  lias  repeatedly  solicited  of  the  pastor 
a  list  of  the  names  contained  in  the  whole  nggregate,  but  has 
been  utterly  refused."  At  another  protracted  meeting,  con- 
ducted by  the  same  evangelist,  a  minister  who  attended  as  a 
hearer,  says:  "At  the  close  of  the  meeting,  which  continued 
fourteen  days,  the  conductor  of  it  remarked  in  his  address  that 
he  knew  not  the  exact  number,  but  that  more  than  two  hundred 
souls  had  been  converted  since  its  commencement.  An  elder 
from  abroad,  who  had  been  present,  ir  is  believed,  the  whole 
time,  said  there  were  two  hundred  and  forty-ei^ht  converts. 
"I  have  kept  a  list  of  their  names,"  said  lie.  Another  person, 
who  had  kept  a  list,  said  this  was  the  true  number.  This  meet- 
29* 


342  THE  PILGRIM'S  PROGRESS 

ing  was  regarded  at  the  time,  by  the  gentleman  who  conducted 
it,  and  by  his  new-measure  friends,  as  most  propitious  in  its 
results  :  and  as  furnishing  one  of  the  most  signal  and  wonderful 
displays  of  the  triumphs  of  the  power  and  grace  of  God,  which 
had  been  witnessed  in  our  churches  in  this  vicinity,  since  the 
introduction  of  new  measures  among  us.  And  such  was  re- 
ported to  be  its  character,  both  here  and  abroad.  And  had 
the  practice  prevailed  here,  which  prevails  in  many  churches  in 
this  region,  to  wit,  of  receiving  persons  to  the  privileges  of  fel- 
lowship as  soon  as  they  entertain  hopes  of  conversion,  and 
without  opportunity  for  instruction  or  for  careful  and  prayerful 
examination  of  the  ground  of  their  hopes,  such  perhaps  would 
be  still  said  to  be  its  character.  But  the  pastor  of  the  church 
informed  me  about  four  weeks  since,  that  it  appeared  from  its 
records  that  four  only  of  the  two  hundred  and  forty-eight  re- 
puted converts  had  been  received  into  the  church  under  his 
care,  in  more  than  thirteen  months  subsequent  to  the  meeting." 

Ard.  I  should  suppose,  then,  that  the  great  reason  why  it 
was  deemed  so  desirable  to  hurry  the  new  converts  into  the 
church,  during  the  excitement  of  the  meeting,  was  the  fear 
that  they  would  not  last ;  and  that  if  time  was  given  them  to 
lose  their  excitement,  and  reflect  calmly,  and  examine  them- 
selves, they  would  not  think  they  were  Christians,  nor  suitable 
persons  to  belong  to  the  church. 

Th.  Yes.  And  the  experience  of  a  few  such  instances  as 
the  last  mentioned,  where,  out  of  two  hundred  and  forty-eight 
reputed  converts,  only  four  united  with  the  church,  or  even 
the  one  preceding,  where  more  than  two  hundred  of  those  re- 
ported could  not  be  found,  a  few  weeks  after  the  meeting ; 
would  tend  to  show  that  the  great  mass  of  converts  so  made, 
were  no  better  than  the  stony  ground  hearers.  Such  men  as 
Mr.  Strange  ways  might  wish  to  get  them  into  the  church,  for 
the  sake  of  counting  great  numbers,  and  increasing  their  own 
reputation  as  revival  men  ;  but  no  friend  of  the  churches  could 
desire  that  they  should  be  filled  up  with  converts  whose  relig- 
ion would  not  last  a  year,  to  "  sit,  like  an  incubus,  upon  the 
heart  and  energies  of  the  church." 

F.  W.  That  is  the  way  to  keep  them.  I  regard  them  as 
real  converts ;  but  being  kept  out  of  the  church,  they  fell 
away. 

Th.  Those  mentioned  by  the  synod,  as  before  quoted,  were 
received  into  the  church  ;  but  that  did  not  prevent  them  from 
falling  away.  Like  the  stony  ground  hearers,  they  had  no 
root  in  themselves,  and  therefore  endured  but  for  a  time. 

L.  S.  And  you  know,  a  pastor  whose  people  are  converted 
must  be  very  anxious  to  have  them  join  his  church ;  and  if 


IN    THE    NINETEENTH    CENTURY.  343 

that  is  not  done  soon,  they  will  be  in  danger  of  joining  other 
denominations. 

Th.  That  is  probably  the  reason  which  has  most  influence 
to  induce  ministers  and  churches  to  receive  those  they  think 
new  converts,  with  very  little  delay,  and  very  little  scrutiny. 
The  desire  of  having  numbers,  however,  is  not  a  very  safe  one 
to  be  indulged.  The  peace  and  prosperity  of  the  church  is  of 
more  importance  than  its  numbers.  And  if  proper  pains  were 
taken  to  embody  the  supposed  new  converts  in  a  class,  for 
special  instruction  suited  to  their  circumstances,  to  be  after- 
wards received  into  the  Church  when  they  were  prepared  to  be 
wholesome  members,  it  seems  to  me  that  it  would  be  much 
better,  than  to  hurry  them  into  the  Church  without  prepa- 
ration, there  to  hang,  like  a  dead  weight  upon  it,  ever  after- 
wards. 

L.  S.  But  the  apostolic  practice  appears  to  be  against  you. 
The  new  converts  on  the  day  of  Pentecost  were  received  into 
the  church  the  same  day. 

Th.  The  circumstances  of  the  church  at  that  time  were  very 
different  from  what  they  are  now.  Ministers  were  then  fur- 
nished, by  a  special  divine  call,  and  were  qualified  for  their 
work,  by  inspiration,  and  by  miraculous  gifts,  as  well  as  the 
grace  of  God.  Now,  miracles  and  inspiration  have  ceased,  and 
ministers  arc  to  be  qualified  by  a  long  course  of  study,  since 
none  can  teach  what  they  have  never  learned.  Then  they  had 
the  gift  of  discerning  spirits,  by  which  false  brethren  were 
sometimes  detected.  Now,  there  is  no  way  to  judge  of  the 
tree,  but  by  observing  its  fruits,  which  must,  'nave  time  to  grow 
and  ripen.  Then  there  were  many  powerful  causes  in  opera- 
tion to  deter  any  from  making  a  profession,  unless  they  were 
really  converted  in  heart.  Now,  the  circumstances  of  men 
under  the  Gospel  are  such,  that  there  are  many  strong  induce- 
ments to  belong  to  the  Church  and  pass  for  Christians,  when 
the  heart  is  not  right.  Then,  there  was  the  influence  of  a 
clear  exhibition  of  divine  truth  by  the  apostles  and  primitive 
preachers,  to  guard  against  false  hopes,  and  many  exhorta- 
tions to  beware  of  the  wiles  of  th  •  devil.  Now,  the  clear  ex- 
hibition of  divine  truth  is  discouraged,  and  especially  those 
parts  of  it  which  are  best  adapted  to  guard  against  false  con- 
versions;  and  any  attempts  to  caution  men  against  being  de- 
ceived, are  frowned  upon  and  put  down  ;  while  all  are  encour- 
aged to  hope,  and  to  profess  their  hope,  as  soon  as  possible. 
Where  the  state  of  things  is  so  different,  then-  is  not  the  same 
reason  which  existed  in  the  commencement  of  the  apostles' 
ministry,  for  a  speedy  admission  into  the  Church,  while  there 
are  strong  reasons  against  it.  Now,  there  is  no  reason  for 


344  Tin:  PILGRIM'S  PROGRESS 

haste.  There  is  no  reason  why  we  may  not  carefully  apply  to 
this  subject  the  directions  of  our  Lord.  "  If  any  man  come  to 
me,  and  hate  not  his  father,  and  mother,  and  wife,  and  chil- 
dren, and  brethren,  and  sisters,  yea,  and  his  own  life  also,  he 
cannot  be  my  disciple.  And  whosoever  doth  not  bear  his 
cross,  and  come  after  me,  cannot  be  my  disciple.  For  which 
of  you  intending  to  build  a  tower,  sitteth  not  down  first  and 
counteth  the  cost,  whether  he  have  sufficient  to  finish  it  ?  Lest 
haply,  after  he  hath  laid  the  foundation,  and  is  not  able  to  fin- 
ish it,  all  that  behold  it  begin  to  mock  him,  saying,  this  man 
began  to -build,  and  was  not  able  to  finish."  This  appears  to 
be  the  very  subject  before  us.  It  is  making  a  public  profession 
or  attachment  to  Christ.  No  man  ought  to  do  this,  till  he 
has  counted  the  cost.  A  similar  caution  is  implied  in  another 
passage.  "  Why  call  ye  me,  Lord,  Lord,  and  do  not  the  things 
which  I  say  ?  Whosoever  cometh  to  me,  and  heareth  my  say- 
ings, and  doeth  them,  I  will  show  you  to  whom  he  is  like.  He 
is  like  a  man  who  built  a  house,  and  digged  deep,  and  laid  the 
foundation  on  a  rock ;  and  when  the  flood  arose,  the  stream 
beat  vehemently  upon  that  house,  and  could  not  shake  it ;  for 
it  was  founded  upon  a  rock.  But  he  that  heareth  and  doeth 
not,  is  like  a  man  that  without  a  foundation,  built  a  house  upon 
the  earth,  against  which  the  stream  did  beat  vehemently,  and 
immediately  it  fell,  and  the  ruin  of  that  house  was  great." 
While  our  Lord  requires  his  true  disciples  to  profess  their  at- 
tachment to  him  before  the  world,  he  requires  it  to  be  done 
with  deliberation,  with  a  willingness  to  give  up  all  for  him,  with 
true  self-denial,  having  counted  the  cost,  and  digged  deep  to 
lay  the  foundation  on  the  rock  which  cannot  be  moved.  He 
does  not  require  a  profession,  so  hastily  made,  as  to  render  a 
compliance  with  his  cautions  impossible. 


CHAPTER  XLVII. 

Ardent.  Among  the  measures  adopted  at  protracted  meet- 
ings, mention  has  been  made  of  calling  out  the  church  to  make 
confessions  and  renew  covenant,  and  the  like,  and  calling  the 
awakened  to  occupy  what  are  called  the  anxious  seats,  or  rise 
in  the  public  assembly,  in  token  of  their  determination  and 
pledge  to  attend  to  religion  now,  or  a  promise  to  give  their 
hearts  to  God,  and  the  like.  All  these  things  seem  to  be  con  - 


IN    THE    NINETEENTH    CENTURY.  345 

nected  with  what  are  considered  the  favorable  results  of  the 
nu'i'ting :  nnd  they  appear  to  me  to  be  well  adapted  to  multi- 
ply false  converts. 

Lore-self.  Why  should  not  the  church  make  a  public  confes- 
sion, if  they  have  been  negligent  in  duty,  as  most  churches  are 
in  a  cold  time  ? 

Ard.  It  is  not  the  confession  of  sin  that  I  object  to,  but  the 
way  in  which  it  is  done.  If  a  church  has  been  in  a  state  of 
backsliding,  I  think  it  highly  proper  that  they  should  humble 
themselves  before  God,  and  return  to  their  duty.  And  if  their 
unfaithfulness  has  been  a  public  matter,  it  may  be  proper  that 
their  confession  should  be  public  also.  But,  in  that  case,  the 
church  ought  to  make  it  a  matter  of  serious  deliberation  among 
themselves,  and  their  confession  should  be  written  and  adopted 
by  the  church,  and  then  read  by  their  pastor  in  the  presence 
of  the  congregation.  Such  a  step  might  be  occasionally  taken 
with  good  effect.  But  other  things  should  correspond.  The 
individual  members  should  make  confession  of  such  sins  as  they 
have  committed,  by  which  the  honor  of  religion  is  suffering. 
And  they  should  be  written,  and  read  in  like  manner. 

L.  S.  That  is  too  formal  and  antiquated.  I  like  to  have  the 
members  who  have  been  cold  and  backslidden,  confess,  each 
for  himself,  and  the  church  as  a  body  come  out  into  the  broad 
aisle  at  a  protracted  meeting,  and  confess  their  sins,  and  con- 
secrate themselves  anew  to  the  service  of  Christ. 

Th.  I  do  not  like  confessions  that  mean  nothing.  I  have 
often  heard  individuals  make  a  sort  of  general  confession,  which 
might  mean  any  thing  or  nothing  as  they  please,  and  expect  to 
have  the  credit  of  great  humility  for  it,  when  they  would  be 
greatly  displeased  if  any  one  should  charge  them  with  specific 
acts  of  transgression.  I  cannot  see  how  such  confessions  are 
adapted  to  honor  religion.  If  a  member  has  been  guilty  of 
specific  acts  of  transgression,  which  call  for  discipline,  let  him 
confess  them  ;  and  let  his  confession  be  written,  that  there  may 
be  no  mistake  about  it.  And  so,  if  the  church  have  neglected 
their  duty,  if  they  have  lived  in  contention,  or  neglected  to  dis- 
cipline their  disorderly  members,  or  have  done  any  thing  which 
the  world  knows  to  be  dishonorable  to  religion,  let  them  con- 
fess it  as  a  church  ;  and  let  the  confession  be  definite,  and  con- 
tain the  very  things  which  the  world  know  they  ought  to  con- 
fess, and  no  others.  Let  that  be  written,  and  tend,  and  put 
upon  their  records,  that  there  may  be  no  mistake  nor  uncer- 
tainty on  the  subject.  But  I  would  not  have  that  done  at  a 
protracted  meeting. 

L.  S.     Why  not  ?     That  seems  to  be  the  very  time. 

Th.  Because  a   protracted  meeting  usually   collects  many 


346 

strangers  who  may  not  be  acquainted  with  the  facts  confessed 
by  the  church  ;  and  it  is  contrary  to  the  spirit  of  Gospel  dis- 
cipline to  spread  the  knowledge  of  oilVnces,  any  further  than 
it  becomes  necessary  to  carry  out  the  discipline  which  Christ 
has  appointed.  Those  who  spread  scandal,  when  there  is  no 
need  of  it,  are  dishonoring  religion,  and  acting  wrong. 

L.  S.  At  least,  you  will  allow  that  that  is  a  good  time  for 
the  church  to  renew  covenant. 

Th.  No  ;  I  think  not.  Renewing  covenant  is  virtually  done 
every  time  they  celebrate  the  communion.  If  they  read  their 
confession  before  the  congregation,  previous  to  the  communion, 
that  seems  to  be  the  proper  time ;  and  then  the  celebration  of 
the  communion  is  a  virtual  renewal  of  their  covenant. 

L.  S.  But  what  objection  is  there  to  its  being  done  in  the 
early  part  of  a  protracted  meeting  ?  It  seems  to  me  that  then 
is  a  good  time,  by  such  a  solemn  act,  to  produce  an  effect  upon 
the  audience. 

Th.  To  produce  an  effect  ;  yes.  That  I  suppose  is  what  it 
is  done  for.  And  it  looks  to  me  like  what  our  Lord  forbids. 
Doing  things  to  be  seen  of  men,  is  not  what  he  encourages. 
We  are  not  to  make  ostentation  of  our  religion.  We  are  not 
to  say  to  the  spectators,  come  and  see  how  humble  we  are. 
If  we  wish  to  please  God,  we  must  humble  ourselves  in  his 
sight ;  and  do  it  in  reality.  We  may  then  hope  to  be  accepted 
of  him  ;  but  not  when  we  take  pains  to  assume  the  appearance 
of  humiliation  before  men,  to  be  seen  of  them. 

Ard.  There  are  other  objections  to  the  common  practice.  It 
is  often  the  case  for  a  stranger  from  abroad  to  be  invited  to 
conduct  the  meeting.  He  calls  upon  the  church,  just  when  and 
how  he  thinks  proper,  to  come  out  and  confess.  And  some- 
times he  calls  them  to  come  out  and  confess  to  him,  as  if  he 
were  authorized  to  take  the  place  of  God.  When  they  have 
come  out,  no  confession  is  read  ;  no  one  knows  what  they  are 
to  confess ;  the  leader  confesses  for  them  what  he  pleases. 
And  this  confession  is  either  so  general  as  to  amount  to  nothing ; 
or,  if  it  goes  into  particulars  at  all,  I  would  prefer  to  confess 
for  myself,  and  not  have  a  stranger  do  it  for  me.  After  such  a 
confession  as  the  stranger  chooses  to  put  into  the  mouth  of  the 
church,  and  to  which  it  is  probable  many  of  them  have  m-vcr 
agreed,  they  are  called  upon  to  make  certain  promises,  also  at  his 
dictation,  and  about  which  they  have  not  been  consulted.  In 
this  situation  they  must  either  rise  to  signify  their  promise,  or 
keep  their  seats  in  dissent.  I  have  always  seen  some,  and  they 
have  usually  been  among  the  best  members  of  the  church  too, 
who  kept  their  seats  in  dissent.  And  I  have  usually  witnessed  a 
tirade  of  abuse  thundered  forth  upon  those  who  did  not  rise  at 


IN    THE    NINETEENTH    CENTURY.  347 

the  word  of  command.  They  thought  the  measure  improper  ; 
or  they  thought  the  stranger  not  authorized  to  adopt  such 
manoeuvres,  and  they  did  not  choose  to  assist  in  them  ;  and  for 
this  they  were  denounced. 

Th.  Yes.  I  have  seen  an  account  by  a  minister  of  an  in- 
stance in  his  own  case.  His  church  had  voted  a  three  days' 
meeting.  A  minister  from  abroad  called  the  church  to  rise  to 
make  some  promise.  The  pastor  kept  his  seat  in  the  pulpit, 
because  he  disapproved  of  the  measure,  and  did  not  choose  to 
sanction  it.  Several  of  the  best  members  of  the  church  kept 
their  seats.  And  the  preacher  represented  those  that  did  not 
rise  as  being  unwilling  to  be  prayed  for,  and  practically  saying 
they  did  not  believe  there  is  a  God,  nor  a  heaven  or  hell. 

L.  S.  They  ought  not  to  have  been  present  if  they  did  not 
intend  to  join  in  what  was  done. 

Th,  How  could  they  know  what  was  to  be  done  ?  How 
could  they  know  what  they  were  to  be  called  upon  to  sanction 
at  the  dictation  of  a  stranger  ?  And  then  as  to  their  staying 
away,  they  would  be  denounced  for  that  if  they  did.  Nor  can 
I  think  it  was  their  duty  in  general  to  stay  away.  They  needed 
to  know  what  was  done  in  their  church  which  was  to  affect  its 
welfare,  and  perhaps  revolutionize  it.  They  must  either  with- 
draw from  it  altogether,  or  they  must  continue  their  watch  over 
their  brethren,  and  do  what  they  could  to  lead  them  in  the 
right  way. 

Ard.  It  is  indeed  a  very  trying  situation  in  which  the  mem- 
bers of  a  church  are  placed  under  such  circumstances  ;  when 
.  a  vote  is  passed  by  the  church  to  hold  a  protracted  meeting, 
and  a  large  minority  disapprove  of  the  measures  with  which  it 
is  designed  to  be  connected.  If  they  attend  and  take  part, 
they  are  considered  as  approving  and  sanctioning  what  they 
think  wrong.  If  they  attend  and  express  their  disapprobation, 
they  are  charged  with  opposing  the  work.  If  they  stay  away, 
they  are  condemned  for  absenting  themselves  from  the  meet- 
ings of  the  church.  If  the  new-measure  men  would  have  any 
iv;r;i.rd  to  the  conscientious  scruples  of  their  brethren;  and  if 
they  think  them  in  a  mistake,  treat  them  kindly,  and  endeavor 
to  win  them  by  argument  and  persuasion,  the  case  would  be 
different.  But  they  uniformly,  so  far  as  I  know,  denounce,  in 
unsparing  terms,  all  who  do  not  join  them. 

Th.  Yes.  At  one  of  the  meetings  before  mentioned,  a 
pledge  had  been  given  that  all  were  at  liberty  to  pursue  that 
course  which  duty  should  appear  to  them  to  "dictate,  without 
exposure  to  censure  or  abuse.  "The  members  of  the  church 
generally,  who  attended  the  first  four  days  of  the  meeting, 
were  greatly  dissatisfied  with  the  preaching  and  the  measures. 


343 

and  were  deeply  distressed.  The  church  was  convened  by  the 
pastor  on  Monday,  to  determine  whether  the  meeting  should 
be  continued.  Many  of  the  members  expressed  their  dissatis- 
faction. But,  after  some  consultation,  many  of  the  members 
agreed  to  support  the  conductors  of  the  meeting,  '  asking  no 
questions'  Those  who  refused  to  commit  themselves  in  the 
dark,  by  giving  this  pledge,  were  told,  that  by  this  act  they 
'  turned  their  backs  upon  their  Saviour.'  And  though  every 
effort  was  made  to  draw  them  in,  yet  those  who  felt  it  to  be 
their  duty  to  decline  co-operation,  were  severely  denounced  as 
cold  and  heartless  in  their  religion,  destitute  of  feeling  for  sin- 
ners, and  of  love  to  the  cause  of  Christ ;  standing  at  the  head 
of  the  ranks  of  infidels,  scoffers,  and  men  of  the  world,  who 
were  taking  refuge  behind  them,  and  as  leading  them  down  to 
hell."  One  of  the  conductors  of  the  meeting  "  denounced,  in 
the  anxious  room  to  those  under  his  instructions,  one  of  the 
deacons  of  the  church,  as  an  old  hypocrite,  who  ought  to  be 
excommunicated.  Another  told  an  intelligent  and  pious  female, 
who  could  not  fall  in  with  the  measures,  '  If  I  had  done  what 
you  have  during  this  meeting,  I  should  think  I  had  committed 
the  unpardonable  sin.'  These  things  are  but  a  specimen  of 
what  daily  took  pi  ;ce  during  the  meeting."  And  such  is  the 
usual  course,  so  far  as  I  have  had  opportunity  to  witness  it. 

L.  S.  The  conductors  want  to  know  whether  Christians  will 
pray  for  sinners,  so  that  they  may  conduct  their  operations  ac- 
cordingly. And  there  surely  can  be  no  objection  to  ask  them 
to  signify  this  by  rising  up. 

T/i.  If  they  are  Christians,  let  them  be  exhorted  to  pray  for 
sinners,  and  I  think  they  will.  I  could  not  think  them  Chris- 
tians, if  they  were  not  willing  to  pray.  But  I  can  easily  sup- 
pose that  they  are  unwilling1  to  give  any  pledge  to  do  that,  by 
rising  before  the  public  assembly,  on  the  ground  that  it  is  one 
of  the  items  of  what  they  consider  an  unwarrantable  course  of 
machinery.  And  especially,  when  we  consider  that  they  are 
commonly  called  on  to  pray  in  faith,  and  required  to  pray  in 
faith,  for  the  conversion  of  these  sinners.  The  great  design,  I 
suppose,  is  to  have  an  effect  upon  the  impenitent,  to  lead  them 
to  expect  that  now  Christians  are  about  to  pray  for  them,  and 
to  make  such  prayers  as  will  certainly  issue  in  their  conversion. 
I  suppose  this  is  designed ;  for,  on  one  occasion,  after  Chris- 
tians had  been  called  upon  to  rise,  in  token  of  such  a  prom- 
ise, and  not  anxious  sinners  merely,  but  all  .sinners  who  were 
willing  to  be  prayed  For,  were  called  upon  to  rise  to  express 
that  willingness,  I  heard  the  preacher  tell  those  sinners  that 
ros<\  "  Now,  if  th'-sc  Christians  do  as  they  have  premised,  you 
will  be  converted."  And  the  next  day,  1  heard  him  tell  other 


IN    THE    NINETEENTH    CENTURY.  349 

sinners,  by  way  of  persuading  them  to  rise  also,  that  those 
who  rose  the  night  before  had  found  salvation  before  morning. 
As  might  be  expected,  several  rose  as  soon  as  they  were  told 
this,  expecting,  1  conclude,  that  they  should  be  converted  also. 
And  that  the  design  is  to  excite  such  an  expectation,  I  have 
been  led  to  conclude,  by  the  statements  frequently  made,  of 
sinners  in  other  places  being  converted  in  consequence  of  their 
thus  coming  forward,  and  of  those  who  would  not  thus  come 
forward  having  been  passed  by,  and  not  converted." 

Ard,  If  sinners  can  be  induced  to  expect  to  be  converted, 
that  expectation  will  be  likely  to  produce  some  effect  upon  their 
nervous  system,  and  they  will  feel,  or  imagine  they  feel,  some 
change.  And  the  whole  course  of  measures  now  adopted  by 
new-measure  men,  so  far  as  I  have  witnessed  it,  seems  to  be 
designed  and  adapted  to  excite  this  expectation.  Sinners  are 
urged  to  rise,  to  take  certain  seats,  to  kneel,  to  go  to  certain 
places,  and  the  like,  with  an  earnestness  which  indicates  that 
by  so  doing  they  are  almost  sure  of  being  converted,  and  by 
refusing,  almost  sure  of  being  lost.  And,  on  a  late  occasion, 
after  a  preacher  had  been  some  time  urging  the  impenitent  to 
resort  to  the  anxious  room  to  be  conversed  with,  lie  closed  by 
saying,  as  I  took  it  down  at  the  time,  "  Go,  and  the  Holy  Spirit 
will  seal  you  unto  tJie  day  of  redemption"  Now,  this  appears 
entirely  consistent  with  the  idea  that  conversion  is  the  work  of 
man ;  but  does  not  appear  to  me  to  be  at  all  according  to 
what  the  Bible  teaches  of  the  character  of  unregenerate  doings, 
and  of  the  true  state  of  the  sinner.  And  it  appears  to  me  to 
be  extremely  well  adapted  to  flatter  the  sinner  into  a  false 
hope,  and  to  strengthen  and  encourage  that  hope  when  once 
imbibed,  and  thus  lead  to  a  whole  life  of  false  religion. 


CHAPTER    XLVIII. 

Thoughtful.  The  promises  which  sinners  are  called  upon  to 
make,  and  the  encouragement  of  unregenerate  doings  gener- 
ally, is  one  of  the  most  alarming  features  of  the  present  times. 
The  divine  requirement  is :  "  My  son,  give  me  thy  heart." 
The  divine  requirement  is  now.  The  license  to  wait  a  day,  or 
an  hour,  or  an  instant,  is  without  any  Scripture  warrant.  To 
give  the  heart  to  God,  is  our  first  duty  ;  and  before  that  is 
done,  no  duty  Ls  done.  -  Certainly,  those  who  belli-. ve  in  ti 
30 


350  THE 

change  of  heart  at  all ;  those  who  believe  that  before  regener- 
ation the  heart  is  wholly  sinful,  are  very  inconsistent  to  call 
upon  sinners  to  make  a  promise  of  future  repentance.  For  if 
making  such  a  promise  is  to  precede  giving  the  heart  to  (rod, 
making  the  promise  is  sin.  What  right  lias  any  man  to  give 
the  sinner  liberty  to  perform  a  sinful  net,  for  any  purpose  ? 
And  how  absurd  it  is  to  perform  a  sinful  act,  for  the  purpose 
of  securing  a  subsequent  holy  act  !  Where  has  God  promised 
that  the  performance  of  any  sinful  act  shall  secure  the  perform- 
ance of  a  subsequent  holy  act  ? 

Love-self.  Is  there  no  connection  between  a  promise  and  its 
performance?  Do  we  not  ask  people  to  make  promises  in 
other  matters  ?  And  do  we  not  place  dependence  on  their 
promises,  and  expect  their  fulfilment  ? 

Th.  Yes ;  in  such  cases  as  are  suitable  for  a  promise.  We 
ask  a  man  to  promise  to  pay  us  a  sum  of  money,  on  the  ground 
that  the  promise  is  a  right  action,  and  the  performance  an  ac- 
tion dependent  on  the  other.  To-day  he  resolves  to  pay,  and 
makes  the  promise.  To-morrow  he  performs  his  promise,  and 
actually  pays.  But  the  resolution  to  repent,  or  the  promise  to 
repent,  is  not  a  right  action.  It  is  the  duty  of  the  sinner  to 
repent  now,  not  to  promise.  There  is  no  call  upon  the  sinner 
in  the  Bible  to  resolve  to  repent ;  and  promise  to  repent.  But 
he  is  called  upon  to  repent,  without  delay.  And  if  he  puts  off 
a  compliance  long  enough  to  resolve,  or  to  promise,  or  to  go 
here  or  there,  he  sins  in  so  putting  it  off.  Besides,  the  act  of 
repentance  does  not  follow  the  act  of  promising,  or  resolving ; 
as  the  act  of  paying  a  debt  follows  the  promise  and  resolution 
to  pay.  The  payment  of  the  debt  is  an  external  act,  which 
depends  upon  the  act  of  the  mind.  But  the  act  of  repentance 
is  not  an  external  act,  which  depends  upon  an  act  of  the  mind. 
It  is  an  act  of  the  mind  itself,  and  does  not  depend  upon  any 
previous  act  of  the  mind.  The  act  of  repentance  is  a  holy 
act,  which  the  Holy  Spirit  causes  us  to  put  forth.  If  any 
thing  we  could  do,  were  connected  with  the  act  of  the  Holy 
Spirit,  as  its  antecedent  or  cause,  then  there  would  be  some 
plausibility  in  urging  the  performance  by  us  of  that  previous 
act.  If  the  prayer  of  the  sinner,  made  without  repentance, 
were  connected,  in  the  promise  of  God,  with  the  gift  of  the 
Holy  Spirit  to  cause  him  to  repent,  then  there  would  be  some 
plausibility  in  urging  him  to  offer  such  an  impenitent  prayer, 
in  order  that  he  might  obtain  the  gift  of  the  Spirit. 

L.  S.  The  Scriptures  say  :  "  Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened  unto 
you." 

Ard.  But  that  is  the  prayer  of  repentance,  the  prayer  of 


i\  Tin:   MM:TI:I:.\TH  CENTURY.  351 

faith,  and  the  prayer  of  love.  It  is  a  holy  prayer.  No  prom- 
is.-  is  eonnerteil  with  a  sinful  prayer;  a  prayer  destitute  of 
repentance,  iaiih,  and  love.  Every  prayer  destitute  of  repent- 
ance, faith,  and  love,  is  a  sinful  prayer.  And  surely  God  has 
not  directed  us  to  sin,  in  order  that  we  may  obtain  his  Holy  Spirit. 

L.  S.  But  don't  you  direct  sinners  to  pray,  to  attend  meetings, 
and  to  read  the  Bible  ?  And  do  you  mean  to  direct  them  to  sin  ? 

Ard.  I  would  explain  to  them  what  it  is  to  do  these  things 
right ;  and  when  I  direct  them  to  do  these  things,  I  would 
have,  them  understand  that  I  mean  they  should  do  them  right. 

L.  S.  Don't  you  direct  them  to  do  these  things,  as  the 
means  of  obtaining  the  gift  of  the  Spirit,  to  work  in  them  re- 
pentance, and  love,  and  every  Christian  grace  ? 

Ard.  No;  that  would  imply  that  God  offers  regenerating 
grace  to  those  that  will  sin  in  a  particular  manner.  And  I  do 
not  believe  he  offers  regenerating  grace  on  any  such  conditions. 

L.  S.  Is  not  the  man  who  promises  to  do  his  duty,  more 
likely  to  do  it,  than  he  that  will  not  promise  ? 

Ard,  I  do  not  know  that  a  sinful  promise  to  perform  a  holy 
duty,  has  any  connection  with  its  performance  ;  nor  that  we 
have  any  ground  to  think  the  holy  duty  more  likely  to  be  per- 
formed in  consequence  of  the  sinful  promise. 

L.  S.  Yet  you  think  a  man  who  promises  to  pay  his  debt, 
is  more  likely  to  pay  it  than  if  he  did  not  promise. 

Ard.  The  man  who  promises  to  pay  a  debt,  may,  and  ought, 
to  make  a  right  promise ;  not  a  sinful  one  :  and  his  perform- 
ance is  likely  to  be  of  the  same  nature  as  his  promise. 

L.  S.  I  appeal  to  the  good  effects  of  calling  on  sinners  to 
make  these  promises.  While  thousands  are  converted  in  the 
use  of  these  means,  I  am  not  disposed  to  condemn  them. 

Th.  That  is  the  principle  that  the  end  justifies  the  means — 
a  principle  that  a  professed  Christian  ought  to  be  ashamed  to 
advocate. 

Ard.  I  suppose  there  is  abundant  proof,  that  these  unre- 
generate  promises  are  encouraged,  and  urged,  as  the  most  ef- 
fectual measures,  in  protracted  meetings,  in  connection  with 
the  so-called  prayer  of  faith,  to  multiply  converts. 

Th.  Yes.  One  account  of  a  protracted  meeting,  says: 
"  Sinners  were  crowded  to  make  a  solemn  promise  to  repent ; 
and  finally  to  rise,  if  they  desired  to  be  saved.  Very  few  were 
induced  to  make  an  unregenerate  promise  to  repent ;  but  nearly 
all  rose  at  the  last  request.  The  conductor  of  the  meeting,  in 
speaking  of  the  anxious  meeting,  said  :  He  hoped  three  or  four 
had  submitted,  and  that  quite  a  number  of  others  had  resolved 
to  repent,  which  he  thought  was  a  very  favorable  indication* 
that,  out  of  a  hundred  and  twenty  young  persons  who  were 


352  THE  PILGRIM'S  PROGRESS 

persuaded  to  come  to  this  point,  not  long  since,  in  a  neigh- 
boring town,  nearly  ;ill  of  them  soon  after  were  hopefully- 
converted  ;  while  others  who  would  not,  had  generally  been 
left  in  stupidity  and  sin."  Again:  "Depending  on  some  novel 
practices,  and  mechanical  management,  as  means  of  promoting 
revivals,  instead  of  the  simple,  honest,  and  faithful  application 
of  the  divine  truth  to  the  understanding  and  conscience,  is  an- 
other alarming  evil.  Urging  professors  and  non-professors  to 
arise  from  their  seats,  to  come  out  before  the  congregation, 
and  kneel,  or  prostrate  themselves  to  be  prayed  for ;  urging 
the  impenitent  to  come  forward,  and  take  the  anxious  seats  ; 
the  urging  of  females  to  pray  in  promiscuous  meetings,  which 
is  still  done  in  many  places,  a  desperate  effort  to  make  awak- 
ened sinners  pledge  themselves  to  perform  the  duty  of  repent- 
ance, are  some  of  the  means  that  seem  to  be  depended  upon, 
by  many,  to  promote  revivals ;  and  they  seem  to  be  thought 
by  many  so  important  that  nothing  can  be  done  without  them." 

A  minister  who  was  present  at  a  protracted  meeting  in  an- 
other place,  says :  "  When  the  preacher  had  finished  his  ser- 
mon, he  requested  all  those  who  hoped  they  were  delivered 
from  the  wrath  to  come,  to  rise.  Upon  this,  about  one-fourth 
of  the  assembly  rose.  But  one  minister,  a  deacon,  and  quite 
a  number  of  professed  Christians,  did  not  rise;  and  this  he 
must  have  known.  But  still  he  had  the  assurance  to  declare 
that  all  those  who  had  not  risen  were  conscious  to  themselves 
that  they  were  not  delivered  from  the  wrath  to  come.  He 
then  requested  those  who  wished  to  be  delivered,  and  who  de- 
sired prayers,  to  rise.  Upon  this  only  a  few  left  their  seats. 
He  now  proclaimed,  in  accents  yet  louder,  to  show  his  utter 
recklessness  and  disregard  of  the  rights  of  conscience,  that 
we  now  had  a  confirmation  of  the  truth  of  what  had  been 
preached — you  don't  believe  the  word  of  God,  that  there  is 
wrath  to  come, — thus  denouncing  as  infidels  all  who  doubt  the 
propriety  of  such  proceedings." 

In  an  account  of  another  meeting  is  the  following  statement: 
"The  preacher  said  :  '  I  am  going  to  call  upon  those  who  are 
convinced  that  God  is  right,  and  they  are  wrong,  to  rise ;  and 
if  there  are  any  who  think  God  is  wrong,  and  they  right,  they 
will  keep  their  seats,  that  we  may  know  who  they  are.  Sin- 
ners, do  you  think  of  waiting  and  debating  this  subject  ?  O, 
now  rise  right  up,  and  let  us  see  who  will  submit.'  Another 
clergyman  said  :  '  Some  have  arisen — some  more — let  those  who 
refuse  to  rise  look  up  to  God,  and  justify  themselves  if  they 
can.  O,  shall  God  look  down,  and  see  you  stand  out  ?  We 
don't  ask  you  to  rise,  unless  you  can  do  it  freely.  One  arises  in 
the  gallery — we  want  you  to  rise — we  can't  wait  much  longer 


IN    THE    NINETEENTH    CENTURY.  353 

for  you.  Oh,  how  will  some  writhe  under  their  consciences, 
rather  than  get  up.  Rise  up,  more  of  you.  Dying  sinners, 
will  you  not  arise  ?  One  moment  only  longer  ;  Christians,  you 
arise,  that  we  may  see  how  many  will  not  arise.  I  should 
think  there  are  some  forty,  fifty,  or  sixty  sinners  who  Avill  not 
arise ;  and  children,  in  some  instances,  are  hanging  upon  their 
parents.  Will  any  more  sinners  arise  ?'  " 

Ard.  Who  made  these  men  judges  of  the  hearts  of  those 
ministers  and  professed  Christians  who  did  not  think  proper 
to  obey  their  commands,  and  rise  up,  and  sit  down,  at  their 
Lidding  ?  If  there  was  any  thing  of  the  spirit  of  Christ  in 
them,  why  could  they  not  utter  some  expression  of  regret  that 
any  of  their  brethren  should  differ  with  them,  and  show  their 
own  good  spirit  by  leaving  them  without  censure  ? 

Th.  That  is  not  the  spirit  of  the  times.  The  spirit  of  the 
times  cannot  let  an  opportunity  pass  without  denouncing  all 
who  do  not  fall  in  with  it,  and  promote  it.  The  same  writer 
proceeds :  "A  preacher  observed  to  sinners,  '  You  were  called 
upon  this  morning  to  come  forward  to  the  anxious  seats,  those 
of  you  who  meant  to  attend  now.  We  want  to  labor  directly 
for  the  salvation  of  your  souls.  And  in  order  for  this,  we  want 
you  to  come  out,  and  be  addressed.  If  you  stay  back,  you 
say  you  are  too  proud  and  stubborn  to  come  out.'  On  Friday 
afternoon  a  preacher  said :  '  Sinners,  now  I  call  upon  you  in 
the  name  of  my  God ;  yes,  I  do  now  earnestly  call  upon  you 
to  come  forward,  and  try  God's  sincerity  this  afternoon.  Oh, 
that  the  Spirit  of  God  would  make  one  mighty  effort,  at  least  as 
far  as  consistent  with  man's  free  agency,  and  make  these  sinners 
rush  out  into  the  broad  aisle.  Now  young  men  in  the  gallery, 
don't  be  coming  forward  here  to  look  down  to  see  what  is  going 
on  below,  but  come  right  down  and  join  these  others.  God 
has  pledged  himself  to  save  you,  if  you  will  only  come  forward 
here  and  give  up.  You  distress  my  soul,  here'  in  the  gallery. 
O  break  away  and  come  down.  Any  more  to  come  ?  We 
want  it  to  be  a  voluntary  thing.'  [He  then  called  upon  some 
by  name  in  the  gallery  to  come  down.]  '  There  are  probably 
near  a  hundred  souls  come  out.  Won't  you,  and  you,  and  you, 
come  out  ? — [pointing  to  individuals] — how  many  will  repent, 
eternally,  if  they  neglect  this  opportunity  !  God  cannot  repent 
for  you.  Christ  is  here,  and  ready  to  receive  you.'  " 

Ard.  Who  had  authorized  him  to  limit  the  offers  of  mercy  to 
that  time  ? 

Th.  Some  members  of  a  church  where  another  meeting  was 
held,  say  :  "  This  measure  of  obtaining  pledges  was  strenuously 
urged,  and  one  clergyman  said,  '  the  great  thing  is  to  get  sin- 
ners to  resolve  to  do  something.'  Afterwards,  strenuous  ef- 
30* 


354 

forts  were  made  at  the  anxious  meetings,  connected  with  the 
protracted  meetings,  and  elsewhere,  to  obtain  unregenerate 
promises,  pledges,  and  commmitments,  of  future  repentance 
and  obedience.  We  s&y  future,  because  it  was  the  general  un- 
derstanding that  these  steps  were  to  be  taken  as  means  of 
bringing  sinners  to  repentance.  The  principal  conductor  of  the 
meeting  told  the  impenitent  one  evening:  '  You  shall  have  an 
opportunity  to  come  forward  to  these  seats,  and  give  up  your 
hearts  to  God,  while  these  Christians  will  pray  for  you.'  By 
what  authority  sinners  are  offered  a  future  opportunity  to  re- 
pent, or  are  required  to  perform  actions  that  do  not  and  are 
understood  not  to  imply  true  obedience,  is  more  than  we  can 
tell.  Several  anxious  ones  have  told  us  that  the  strenuous 
efforts,  and  urging  to  unregenerate  promises,  and  managing 
of  this  sort  at  the  anxious  room,  on  the  last  Friday  of  the  meet- 
ing, destroyed  about  all  their  feeling,  as  the  measures  were  so 
contrary  to  all  their  views  and  convictions  of  right  and  propri- 
ety. One  clergyman  intimated,  on  an  evening  during  the  meet- 
ing, when  the  young  people  had  been  called  out  into  the  aisle 
to  give  their  assent  to  the  truth  of  a  certain  passage  of  scrip- 
ture, and  when  it  was  observed  that  those  must  be  infidels  who 
would  not  do  as  much  as  this,  that  '  the  Lord  was  pleased  with 
the  ingenuous  aclcnoivledgment  of  those  who  came  out.'  We 
have  often  heard  it  suggested  of  late,  that  sinners  have  taken 
one  step,  or  several  steps,  towards  conversion.  And  we  yet 
remember  the  intimation  which  the  conductor  of  the  meeting 
gave  at  a  previous  meeting,  that  '  although  there  is  nothing 
morally  good  in  resolving  to  repent,  and  making  it  manifest  by 
coming  out  before  the  congregation,  yet  still  it  seems  to  be  a 
breaking  through  the  charm  of  the  devil,  and  is  taking  one  step 
against  the  natural  pride  of  the  heart.'  Unregenerate  doings 
were  encouraged  abundantly  at  this  meeting,  by  urging  sinners 
to  pray  in  public,  urging  them  to  consecrate  themselves  to 
God,  or  to  promise  to  use  their  influence  for  Christ,  or  not  to 
use  it  against  him,  nor  against  religion ;  and  to  confirm  these 
extraordinary  promises  and  resolutions  by  some  outward  act, 
such  as  coming  into  the  aisles,  coming  forward  to  the  anxious 
seat,  kneeling,  or  rising,  or  speaking  out,  or  repeating  conse- 
crating prayers,  and  the  like." 

A  minister  thus  writes  from  Pilgrim  street,  of  an  attempt  to 
introduce  new  measures  there,  by  the  aid  of  some  new-measure 
men  from  abroad :  "  The  measures,  in  connection  with  the 
preaching,  have  been  such  as  are  usually  resorted  to,  by  minis- 
ters of  this  class,  at  protracted  meetings ;  such  as  inviting  per- 
sons in  the  congregation  to  rise,  who  desired  prayers  for  their 
conversion ;  calling  on  those  who  were  impressed  to  take  the 


IN    THE    NINETEENTH    CENTURY.  355 

anxious  seat ;  classifying  and  separating  the  congregation  at 
different  times,  under  the  names  of  the  covenanting,  the  anxious, 
the  young  converts,  &c. ;  encouraging  at  the  prayer-meetings 
those  who  had  impenitent  relatives,  to  send  in  notes  or  make 
verbal  requests,  that  prayer  might  be  offered  for  their  conver- 
sion, and  many  other  like  things.  On  the  second  day,  after  the 
church  and  some  others  from  the  neighboring  churches  had 
renewedly  pledged  themselves  to  lives  of  greater  devotedness 
than  before,  the  pastor  came  forward  and  renewed  his  vows  of 
ministerial  fidelity,  and  called  upon  all  ministers  present,  without 
having  given  them  any  premonition  of  his  purpose,  to  concur 
with  him  in  the  act.  Though  some  eight  or  ten  were  present, 
none  complied  but  those  ministers  from  abroad,  and  an  eccen- 
tric clergyman  of  a  different  denomination  ;  and  these  persons 
kneeling  in  the  aisle,  were  consecrated  anew  to  their  work,  by 
a  deacon  who  led  in  prayer." 

A  paper  in  Westerly  street,  favorable  to  the  new  measures, 
after  giving  an  account  of  a  protracted  meeting  under  the  labors 
of  Mr.  Bold,  savs  :  "  Here  I  would  notice  a  mistake  that  appears 
pretty  extensively  to  prevail  in  regard  to  the  object  in  view  in 
calling  the  impenitent  to  the  anxious  seat.  By  many  it  is  sup- 
posed that  this  invitation  is  to  those  who  wish  that  Christians 
should  pray  for  them.  This,  however,  is  a  gross  mistake.  The 
invitation  given  is  to  those  who  will  promise  then  to  submit  to 
Christ,  if  Christians  will  intercede  for  them.  Very  few,  indeed, 
who  are  ever  seen  in  places  of  public  worship,  but  would  con- 
sent to  be  made  subjects  of  prayer ;  but  it  is  quite  a  different 
thing  to  make  a  public  pledge  that  while  prayer  is  offered  in 
their  behalf,  they  will  make  a  full  and  unreserved  surrender  of 
themselves  to  God.  Ministers  here  do  not  consider  it  an  object 
of  great  importance  to  ascertain  who  will  consent  to  be  prayed 
for- 

In  a  list  of  objectionable  measures  noticed  in  a  religious  paper 
in  Westerly  street,  the  following  is  one :  "  Inducing  children 
and  young  persons  to  resort  to  a  particular  room  where  others 
have  found  relief,  under  a  promise  of  not  leaving  it  till  they  also 
obtain  relief ;  and  while  in  this  situation,  visiting  them  often  to 
pray  with  them  and  prevail  upon  them  to  give  their  hearts  to 
God  immediately.  Much  that  takes  place  in  what  are  called 
children's  meetings,  where  the  children  are  put  forward,  many 
of  them  in  an  unconverted  state,  to  make  exhortations  and  offer 
prayers." 

The  pastor  of  a  church  in  South  street,  states :  "  In  the  eve- 
ning a  request  was  made  that  all  who  were  then  resolved  to 
submit  to  God,  should  come  out  from  the  congregation  and 
kneel  down  before  the  pulpit.  Between  twenty  and  thirty 


356 

came.  Several  of  these  indulged  the  hope  that  they  yielded 
their  hearts  to  God  while  bowed  on  the  lloor.  On  the  sixth 
day,  Christians  were  exhorted  to  raise  the  standard  of  piety, 
and  to  consecrate  themselves  with  one  accord  to  God.  lum- 
bers of  professors  of  religion  from  various  churches  in  the  city, 
and  also  from  abroad,  came  out  in  the  aisles  of  the  church,  and 
knelt  down,  while  the  consecrating  prayer  was  made,  and  each 
one  gave  himself  away  to  the  Lord  in  an  everlasting  covenant." 
In  another  meeting  in  South  street,  a  minister  from  abroad 
preached,  and  "  then  invited  to  the  anxious  seats  all  those  de- 
termined to  set  out  for  the  kingdom  of  Heaven.  Between  three 
and  four  hundred  came  forward."  At  another  meeting  in  South 
street,  the  pastor  says  of  the  preacher :  "  He  remarked  that  the 
Gospel  offer  was  sent  by  God,  and  was  designed  to  produce 
an  immediate  decision ;  after  which  he  called  upon  all  who 
were  determined  now  to  attend  to  their  soul's  welfare,  to  retire 
to  the  lecture  room  for  conversation  and  prayer.  I  followed 
him  thither,  expecting  to  see  perhaps  eighteen  or  twenty  ;  but 
to  my  astonishment  we  found  not  far  short  of  two  hundred. 
In  the  evening  the  same  minister  again  preached,  and  the  anx- 
ious being  again  invited  to  the  lecture  room,  we  found  it  rilled. 
Probably  not  less  than  four  hundred  were  convened.  After 
some  suitable  remarks,  it  was  requested  that  all  who  were  de- 
termined now  to  yield  their  hearts  to  God,  should  kneel.  Prob- 
ably two-thirds  of  the  assembly  then  kneeled  down,  and  prayer 
was  offered  in  their  behalf."  After  preaching  another  evening, 
"  an  invitation  was  given  to  all  young  men,  who  were  deter- 
mined no  longer  to  neglect  their  soul's  salvation,  to  retire  to 
the  lecture  room.  We  found  it  nearly  full  of  young  men,  prob- 
ably three  hundred  present.  About  half  of  these  kneeled  down 
in  token  of  their  determination  to  cast  themselves  on  God's 
mercy  in  Christ."  On  Monday,  the  church  were  called  out 
into  the  aisles  to  renew  their  covenant.  In  the  afternoon,  "  about 
two  hundred  came  forward,  avowedly  determined  to  become 
the  servants  of  Jesus  Christ." 


CHAPTER   XLIX. 

Thoughtful.  Connected  with  the  encouragement  of  unre- 
generate  doings,  as  just  exhibited,  is  the  following  argument  to 
justify  the  proceeding.  "  The  two  great  difficulties  to  be  en- 


IN    THE    NINETEENTH    CENTURY.  357 

countered  in  the  work  of  saving  souls,  are,  first,  to  convince 
them  that  repentance  towards  God,  and  the  commencement  of 
a  holy  life,  are  not  only  practicable,  but  duties  which  ought 
now  to  be  done ;  and  having  made  this  impression,  then,  sec- 
ondly, to  induce  them  to  manifest  their  faith,  feelings,  and  pur- 
pose on  the  subject,  by  some  outward  act,  indicating  that  they 
have  chosen,  and  do  now  intend,  immediately  to  begin  to  serve 
God.  The  whole  life  of  impenitent  sinners  consists  of  a  series 
of  evasions  of  the  demands  of  God ;  and  the  whole  stress  of 
ministerial  effort  should  be  to  bring  them  to  meet  these  demands, 
and  act  on  them  at  once.  The  manner  in  which  this  is  done  is  not 
essential,  provided  it  be  thoroughly  done.  The  means  which  have 
been  used  in  this  case  to  effect  the  object,  appear  to  be  eminently 
adapted  to  produce  such  a  result,  and  seem  to  have  been  followed 
by  the  sanction  of  the  divine  approbation.  Calling  on  the  impen- 
itent to  take  a  decided  stand  in  presence  of  the  assembly ;  then 
explaining  clearly  and  pointedly  their  immediate  duty  ;  then  urg- 
ing in  these  circumstances  its  immediate  performance  ;  and  then 
fervently  and  importunately  supplicating  that  special  influence  of 
the  Holy  Spirit,  without  Tvhich  all  our  efforts  will  be  unavail- 
ing ;  are,  in  fact,  not  only  forcible  exhibitions  of  the  truths  of 
the  Gospel,  but  an  illustration  of  the  manner  in  which  they 
should  be  obeyed." 

Love-self.  I  do  not  see  how  you  can  avoid  the  force  of  this 
reasoning. 

Ard.  One  objection  to  it,  is,  it  is  a  direct  and  avowed  en- 
couragement of  unregenerate  doings.  Sinners  are  called  upon 
to  perform  an  act  which  is  acknowledged  to  be  sinful,  as  the 
means  of  obtaining  the  favor  of  God.  No  reasoning  can  ever 
show  that  to  be  right. 

Th.  Here  again  is  the  principle  that  the  end  justifies  the 
means.  The  author  of  this  extract  appeals  to  the  success  which 
attends  them  as  constituting  "  the  sanction  of  the  divine  appro- 
bation." I  do  not  discover  any  worse  principle  than  that  in 
the  philosophy  of  Voltaire. 

L.  S.  How  can  you  prove  that  sinners  may  put  off  the  di- 
vine claims  to  an  indefinite  hereafter  ? 

Th.  I  do  not  believe  that  they  may  put  them  off  to  an  in- 
definite or  a  definite  hereafter.  But  this  system  gives  them 
license  to  put  them  off,  a  little  while,  long  enough  to  go  from 
the  church  to  the  session-room — or  long  enough  to  go  to  the 
anxious  seats — long  enough  to  be  addressed,  and  to  be  prayed 
for.  For  the  efiurt  usually  is  to  get  them  to  resolve,  or  to 
promise  that  they  will  submit  while  Christians  pray  for  them. 
The  Scriptures  never  allow  of  that  delay.  They  require  instant 
obedience. 


358  THE  PILGRIM'S  PROGRESS 

L.  S.  It  seems  to  me  that  you  are  cavilling  about  a  mere  trifle. 
What  is  the  small  space  occupied  in  going  from  one  room  to  an- 
other, or  from  one  seat  to  another  ? 

Th.  Long  enough  to  die,  and  go  to  judgment.  Long  enough 
to  form  a  resolution  in  your  own  strength,  by  which  your  soul 
may  be  ensnared  and  ruined. 

L.  S.  What,  then,  would  you  tell  the  sinner  to  do  ? 

Th.  Just  what  the  Bible  tells  him — repent,  believe  the  Gos- 
pel, submit  to  God,  now,  without  a  moment's  delay  ; — not 
promise  to  do  it,  some  time  hence.  I  do  not  find  any  such 
direction  in  the  Bible.  It  is  an  invention  of  man  to  get  along 
easier  than  the  Saviour  did — to  multiply  converts  faster  than 
the  apostles  did ;  but,  as  I  greatly  fear,  without  a  change  of 
heart. 

L.  S.  But  if  the  sinner's  mind  is  brought  to  that  state,  that 
lie  feels  convinced  he  ought  now  to  submit,  why  not  let  him 
manifest  this  conviction  by  some  outward  act  ? 

Th.  The  best  way  to  manifest  this  conviction,  is  by  doing, 
instantly,  what  he  is  convinced  he  ought  to  do.  It  is  no  suita- 
ble way  for  him  to  put  it  off  till  he  can  make  promises,  and  go 
through  all  your  measures  of  human  contrivance. 

L.  S.  But  in  your  method  you  spend  your  strength  to  little 
purpose.  You  press  upon  the  sinner,  it  may  be,  his  obliga- 
tion to  repent  without  delay  ;  but  you  do  not  ask  him  whether 
he  will  comply.  If  he  were  disposed  to  say  he  would,  I  should 
infer,  from  your  manner  of  talking,  that  you  would  rather  not 
have  him  say  it.  You  would  dismiss  him  from  the  meeting, 
without  his  having  said  or  done  any  thing,  by  which  he  should 
feel  committed.  Now,  I  would  ask  him  to  do  something  by 
which  he  should  feel  committed.  If  he  can  be  led  to  take  this 
step,  whether  it  is  taking  the  anxious  seat,  or  rising  up,  or 
kneeling  down,  or  whatever  it  may  be,  by  which  he  shall  pledge 
himself,  he  will  feel  that  he  is  committed,  and  that  he  must  go 
on.  He  will  feel  that  the  bystanders  regard  him  as  having 
taken  a  stand,  that  they  now  expect  him  t^  do  something  definite 
in  the  affair  of  his  soul's  salvation.  "  He  will  feel  as  if  he  had 
in  a  manner  committed  himself,  in  regard  to  religion,  and  must 
go  forward,  and  go  through."  You  would  never  do  any  thing 
to  place  him  in  this  situation. 

Th.  No.  It  is  not  a  process  directed  in  the  Bible  ;  and  that 
is  a  reason  why  I  should  regard  it  with  suspicion.  It  is  con- 
fessedly making  a  man's  conversion  the  result  of  his  own  un- 
regenerate  doings ;  which  is  doing  evil  that  good  may  come, 
and  not  tolerated  by  the  Bible.  It  is  allowing  him  to  postpone 
what  God  requires  of  him,  till  he  can  perform  these  previous 
acts  of  human  invention,  which  no  man  has  a  right  to  do  ;  and 


IN    THE    NINETEENTH    CENTURY.  359 

above  all,  it  is  the  readiest  way  I  can  imagine  to  make  false 
converts,  and  deceive  them  with  a  groundless  hope,  to  their 
destruction. 

L.  S.  What  if  your  course  should  be  taken  ?  What  if  the 
p readier  has  made  an  impression  upon  his  hearers,  and  they 
are  strongly  moved  with  a  sense  of  their  guilt  and  danger. 
And  thru  lie  dismisses  them,  without  doing  any  thing  to  make 
known  their  state  of  mind  ;  will  they  not  go  away,  and  mingle 
with  their  old  associates,  find  shake  off  their  serious  impres- 
sions, and  fail  of  being  benefited ;  when,  if  they  had  been  in- 
duced to  commit  themselves,  they  would  feel  that  they  must 
go  forward  and  go  through  ? 

Th.  Go  forward  in  what  ?  Go  forward  in  sin  ?  Go  for- 
ward in  the  way  of  forming  resolutions,  and  making  promises, 
all  of  which  you  acknowledge  to  fall  short  of  a  change  of 
heart,  and  therefore  destitute  of  repentance,  faith,  or  love,  and 
an  abomination  in  the  sight  of  God?  Go  through  what?  Go 
through  such  a  course  of  mechanical  operations  of  human 
contrivance,  all  of  which  are  so  many  acts  of  transgression  ? 
What  result  may  rationally  be  expected,  in  the  case  of  a  man 
Avho  has  been  so  far  awakened  and  convicted  of  sin,  as  to  see 
his  obligation  to  instant  repentance,  but  who  deliberately  puts 
it  off  to  do  something  else  first  ?  What  else  may  be  expected 
but  that  God  should  send  him  strong  delusion,  that  he  should 
believe  a  lie,  and  be  lost  ?  He  is  required  to  repent  at  once, 
and  he  feels  convinced  that  he  ought ;  and  yet,  he  deliberately 
postpones  his  immediate  duty,  because  he  now  feels  indisposed 
to  do  it;  and  attempts  to  substitute  something  else  which  he 
is  more  disposed  to  do,  and  thus  thinks  to  please  a  lioly  and 
heart-searching  God.  And  those  who  profess  to  be  his  spir- 
itual teachers,  encourage  him  in  it,  and  use  all  the  eloquence 
and  art  they  are  masters  of  to  persuade  him  to  do  it.  And 
when  they  have  got  him  to  do  it,  they  tell  him  he  has  done 
something  to  "  break  through  the  charm  of  the  devil,"  some- 
thing to  mortify  the  natural  pride  of  the  heart,  and  sometimes, 
when  he  has  simply  risen  to  give  his  assent  to  the  truth  of  a 
text  of  Scripture,  they  tell  him  that  "  God  is  pleased  with  his 
ingenuous  acknowledgment."  And  if  this  is  not  a  process  of 
error  and  sin,  and  adapted  to  deceive  and  ruin  souls,  pray  tell 
me  what  can  be. 

L.  S.  I  would  ask,  whether  those  who  request  sinners  to 
kneel,  in  token  of  a  promise  to  repent  while  Christians  pray  for 
them,  may  not  mean  to  have  them  express  the  idea  that  they 
are  now  disposed  to  repent,  and  whether  their  act  may  not  be 
considered  as  equivalent  to  saying,  I  do  repent  now  ?  And  if 


360 

so,  your  objection  against  the  act  as  a  sinful  one  would  be  re- 
moved. 

Th.  If  that  is  what  they  mean,  why  do  they  not  express  it 
so  ?  But  they  do  not  mean  that ;  else  they  would  not  ac- 
knowledge, as  is  sometimes  done,  that  there  was  nothing  mor- 
ally good  in  the  act  of  promising  to  repent,  to  which  they  had 
been  urged ;  but  it  was  only  urged  as  a  good  means  of  leading 
to  repentance.  And  if  the  act  was  understood  to  be  merely  a 
declaration  that  those  who  join  in  it  do  now  repent,  then  it 
would  lose  all  its  use  as  a  means  to  bring  sinners  to  repent- 
ance, for  which  it  is  so  highly  recommended. 

L.  S.  Would  your  objections  be  removed,  if  it  were  so  un- 
derstood ? 

Th.  No.  I  would  not  call  up  a  company  of  persons,  under 
such  circumstances,  to.  say  that  they  repeni,  or  that  they  think 
they  are  converted.  For  how  can  they  have  reason  to  think 
so,  without  having  had  time  for  self-examination  ?  This  is, 
virtually,  the  same  thing  as  the  hasty  acknowledgment  of  all 
as  converted  who  can  be  induced  to  hope  they  are,  and  of  re- 
ceiving them  into  the  church  the  same  day ;  a  subject  which 
we  have  discussed  already. 

L.  S.  "I  suppose  no  evangelical  Christian  now  questions, 
but  that  preaching  ought  to  produce  its  results  at  the  time  ; 
and  yet,  according  to  general  experience,  it  rarely  does  so." 
And  if  you  are  not  satisfied  with  the  measures  which  have  been 
contrived  for  the  purpose  of  producing  this  result,  it  would 
seem  to  be  right  to  call  upon  you  to  suggest  others  which  you 
think  better. 

Th.  Lfct  Paul  plant,  and  Apollos  water ;  and  let  all  pray 
God  to  give  the  increase.  I  have  no  doubt  that  every  instance 
of  the  faithful  preaching  of  the  word  produces  some  effect  upon 
its  hearers,  at  the  time.  But  as  it  belongs  to  God  to  give  it 
such  effect  as  he  pleases,  it  may  be  different  in  different  indi- 
viduals. The  preached  word  may  harden  one ;  it  may  awaken 
another ;  it  may  produce  conviction  in  another ;  and  it  may  be 
the  instrument  of  bringing  another  to  submission.  Is  that 
what  you  mean  ? 

L.  S.  No.  I  mean  that  a  sermon  addressed  to  sinners  ought 
to  bring  them  to  repentance,  at  the  time.  And  it  ought  to  be 
expected  to  do  it. 

Th.  On  whom  does  the  obligation  rest  ?  On  the  preacher, 
or  on  the  hearer  ?  or  on  some  other  being  or  agent  ? 

L.  S.  The  sinner  is  bound  to  repent  now.  And  if  the 
preacher  does  his  duty,  he  may  expect  to  see  sinners  brought 
to  repentance  immediately. 

Th.  There  is  a  great  deal  of  such  talk,  at  this  day,  which 


IN    THE    NINETEENTH    CENTURY.  361 

seems  to  have  very  little  definiteness.  I  do  not  believe  the 
preacher  can  make  the  word  preached  by  him  effectual  to  the 
conversion  of  sinners.  The  Lord  Jesus  did  not  in  all  cases ; 
nor  the  prophets,  nor  apostles,  nor  was  it  required  of  them. 
If  they  faithfully  preached  the  word,  that  was  their  duty. 
What  effect  it  should  produce  was  the  divine  prerogative  to 
determine.  I  admit  that  it  is  the  duty  of  every  impenitent 
hearor  to  repent  now.  But  I  have  never  yet  heard  the  instance 
in  which  a  congregation  all  did  their  duty  at  one  time. 

L.  S.  If  you  admit  that  it  is  the  duty  of  every  impenitent 
hearer  to  repent  now,  why  not  take  some  means  to  ascertain, 
at  the  close  of  the  sermon,  how  many  have  done  their  duty  ? 

Th.  For  the  plain  reason  that  the  eyes  of  man  cannot  ascer- 
tain. God  only  looks  on  the  heart.  And  more  time  is  requi- 
site for  a  sober,  human  judgment  to  be  formed.  *  By  their 
fruits  ye  shall  know  them ;"  and  there  must  be  time  for  the 
fruits  to  appear. 

L.  S.  You  are  so  often  hinting  at  false  conversions,  false 
hopes,  and  the  like,  that  I  begin  to  think  you  have  not  much 
confidence  in  the  revivals  of  the  present  day. 

Th.  I  confess  I  cannot  have  much  confidence  in  those  which 
are  produced  by  new-measure  influence.  I  think  the  new 
measures  are  usually  found  connected  with  radical  errors  in 
relation  to  what  Christian  experience  is,  and  that  the  kind  of 
experimental  religion  which  these  measures  is  adapted  to  pro- 
duce, is  not  true  Christian  experience,  but  a  dangerous  delu- 
sion. 

L.  S.  I  suppose  you  now  have  reference  to  those  animal 
feelings  and  selfish  affections,  which  you  once  spoke  of,  and 
which  you  then  seemed  to  think  made  up  a  great  part  of  our 
religious  feeling. 

Th.  I  have.  If  a  man  should  profess  a  great  deal  of  love 
to  me,  and  I  should  afterwards  learn  it  was  not  from  any  re- 
spect he  feels  for  my  character,  or  any  good  will  towards  me, 
but  only  from  the  hope  of  gaining  something  by  it,  I  should  be 
so  far  from  being  pleased  with  his  professions  of  attachment, 
that  I  should  feel  greatly  insulted  by  them. 

L.  S.  It  is  written,  "We  love  him  because  he  first  loved 
us." 

Th.  Yes ;  but  that  does  not  say,  we  love  him  for  first  lov- 
ing us,  and  for  nothing  else.  If  we  love  him,  it  is  because  he 
has  changed  our  hearts  and  caused  us  to  love  him.  And  if  he 
has  done  this,  it  is  not  from  any  thing  we  have  done  to  merit 
this  favor,  but  from  his  pure  benevolence  or  compassion  to- 
wards us.  That  is  the  apostle's  meaning,  as  I  understand  it. 

L.  S.  How  does  this  apply  to  the  new-measure  revivals  ? 
31 


362  THE  PILGRIM'S  PROGRESS 

Th.  I  think  the  great  efforts  that  are  made,  are  directed  to 
the  excitement  of  animal  feeling  and  selfish  affection ;  and  that 
the  religious  experiences  of  many  are  made  up  of  these.  I  do 
not  undertake  to  say  that  all  the  excitement  is  made  up  of 
these,  nor  that  there  are  no  true  converts.  But  I  think  the 
circumstances,  the  mode  of  management,  the  measures  used, 
the  doctrines  taught,  the  motives  presented,  and  all  together, 
are  adapted  to  excite  animal  feeling,  and  raise  it  to  a  high 
pitch,  and  to  produce  selfish  affections  in  great  vigor ;  and  that 
true  religion,  if  it  exists  at  all,  under  such  circumstances,  is 
thrown  into  the  shade,  and  is  very  much  hindered  and  dead- 
ened by  such  means.  A  protracted  meeting  is  appointed.  The 
people  are  taught  to  look  to  it  with  high  expectations.  The 
most  distinguished  revival  men  are  sent  for,  and  sometimes 
from  a  distance.  When  they  come,  they  adopt  every  measure 
to  produce  excitement.  Something  new  and  strange  must  be 
done  by  the  church  and  by  the  ministers.  Confessions  of  an 
unusual  'form,  or  in  unusual  postures,  must  be  made.  Some- 
times old  professors,  and  even  ministers,  must  profess  to  be 
newly  converted.  Now  the  congregation  must  rise  up ;  now 
they  must  sit  down ;  now  they  must  kneel ;  now  they  must 
recline  their  heads  ;  now  they  must  divide  and  go  into  different 
places ;  now  they  must  come  together ;  now  sinners  are  urged 
to  form  resolutions  and  make  promises,  and  are  told  how  many 
have  been  converted  who  did  so  in  some  other  place,  and  how 
those  who  refused  were  passed  by  ;  now  they  are  urged  to  the 
anxious  seats  to  be  prayed  for,  and  the  prayer  of  faith  is  urged 
as  being  certain  to  prove  efficacious  for  all  those  for  whom  it  is 
offered ;  and  they  hear  such  prayer  offered  for  them  as  they 
think  must  be  efficacious ;  now  they  are  persuaded  to  follow 
a  speaker  in  the  words  of  a  prayer,  consecrating  themselves  to 
God ;  now  they  are  asked  if  they  do  not  feel  some  relief;  now 
they  are  hailed  as  converts,  and  thanksgivings  and  songs  of 
triumph  are  sung  over  them.  Can  all  these  things  fail  of  pro- 
ducing excitement  ?  And  if  their  expectations  are  brought  up 
to  it,  will  not  the  influence  of  the  imagination  on  the  nervous 
system  be  sufficient  to  make  them  fall  down  under  "  the 
power,"  or  shriek  out,  or  swoon  away  ? 

And  then  consider  the  doctrines  that  are  taught  them,  and 
the  motives  which  are  exhibited  to  them  at  such  a  time.  It  is 
commonly  taught  that  God  desires  the  salvation  of  sinners, 
and  is  doing  all  he  can  to  accomplish  it — that  the  Holy  Spirit 
exerts  none  but  a  persuasive  agency — that  sin  and  holiness  are 
not  creatable  things — that  no  other  agency  from  God  will  ever 
be  exerted  to  change  their  hearts  than  that  which  is  now  ex- 
erted— and  that  if  they  will  only  yield  to  this,  they  will  be  re- 


IN    THE    NINETEENTH    CENTURY.  363 

generated  and  saved — their  own  will,  their  own  resolution — 
tln-ir  own  promise  is  commonly1  exhibited  as  the  great  thing  on 
which  the  decision  depends.  And  they  are  told  that  it  is  the 
Busiest  thing  in  the  world  to  he  converted,  "just  as  easy  as  to 
turn  over  your  hand."  And  if  to  be  converted  is  no  more  than 
is  here  represented,  if  it  is  only  to  form  a  resolution  or  purpose 
to  forsake  the  pleasures  of  the  world,  and  seek  our  own  hap- 
piness in  the  favor  of  God — if  it  is  to  love  God  for  his  favors, 
and  if  he  is  trying  all  the  power  of  persuasion  upon  us,  to  make 
us  willing  to  be  happy,  who  would  not  be  converted  ?  Is  it 
not  rather  to  be  wondered  at,  that  all  who  can  be  made  to  be- 
lieve these  things  are  not  converted  at  once,  by  hundreds  and 
by  thousands  ?  If  there  is  animal  feeling  enough  excited  to 
render  the  sinner  willing  to  obey  the  word  of  command — if  he 
can  be  brought  to  rise  up,  or  kneel  down,  or  go  here,  or  go 
there,  as  his  leaders  direct,  I  see  no  difficulty  in  having  selfish 
affection  do  all  the  rest.  "  Sinners  love  those  that  love  them." 
No  change  of  heart  can  be  necessary  to  love  God,  if  he  is  such 
a  being  as  he  is  represented,  and  has  such  an  intense  desire  for 
the  happiness  of  sinners. 

Ard.  These  things  are  indeed  well  adapted  to  promote  that 
kind  of  experimental  religion  which  consists  in  animal  feeling 
and  selfish  affection.  But  how  they  can  gain  currency  among 
those  who  have  the  Bible  in  their  hands,  is  more  than  I  can 
account  for. 

Th.  It  would  be  stranger,  if  it  were  not  for  the  consideration 
that  the  heart  of  man  is  by  nature  evil,  and  therefore  ready  to 
be  deceived.  But  the  strangest  thing  is,  that  ministers  who 
have  once  understood  and  preached  the  truth  should  embrace 
and  preach  such  sentiments,  and  yet  insist  that  they  have  not 
changed.  The  prevalence  of  this  new-measure  spirit  has  made 
sad  work  with  the  Christian  character  of  many.  They  think 
they  are  greatly  improved  by  it,  and  are  rendered  much  wiser, 
and  prepared  for  more  extended  usefulness ;  while  the  truth 
is,  that  they  have  gone  away  from  the  old  paths  where  they 
formerly  walked,  and  even  sadly  brought  into  doubt  their 
Christian  character. 


CHAPTER  L. 

Love-self.    Mr.  Bold,  in  his  printed  sermon,  speaks  against 
animal  feeling,  as  constituting  any  part  of  true  religion. 


364  THE  PILGRIM'S  PROGRESS 

Thoughtful.  Yes  ;  but  it  were  to  be  wished  he  had  told  us 
what  he  means  by  it.  For  I  very  much  suspect  he  means  only 
one  class  of  animal  feeling,  while  he  would  justify  another  class 
as  the  highest  degree  of  holiness. 

A.rd.  He  evidently  means  the  tender,  weeping  kind  of  sen- 
sibility, which  produces  tears  in  profusion,  when  touched  in  a 
skilful  manner.  The  talents  of  Mr.  Bold  were  not  adapted  to 
this,  but  rather  to  the  martial  spirit,  which,  though  it  is  as 
really  animal  feeling  as  the  other,  produces  a  very  different  ef- 
fect upon  the  animal  system. 

Th.  His  language  is :  "  Adopt  a  strain  of  exhortation  or 
preaching  that  is  calculated  to  awaken  mere  sympathy  and  an- 
imal feeling,  and  you  will  soon  see  that  there  is  a  perfect  com- 
munity of  feeling  among  cold  and  warm-hearted  Christians  and 
sinners  :  they  will  all  weep,  and  seem  to  melt,  and  no  one  will 
be  offended ;  and,  I  may  add,  no  one  will  be  convicted  or  con- 
verted." It  is  evident,  then,  by  animal  feeling,  he  means 
emotions  of  the  tender  and  weeping  kind,  such  as  the  music  of 
the  ^Eolian  harp  is  adapted  to  excite,  and  which  the  introduc- 
tion of  martial  music  would  greatly  disturb.  Such  feelings  as 
these  may  be  excited  in  view  of  religious  objects,  when  pre- 
sented in  a  particular  attitude ;  and  are,  no  doubt,  often  mis- 
taken for  religious  affections.  But  they  are  the  result  of  mere 
tragic  painting,  and  ought  to  be  carefully  distinguished  from 
holy  affections.  There  is,  however,  another  class  of  animal 
feelings,  such  as  martial  music  is  adapted  to  excite.  The 
sight  of  a  military  pageant  attracts  the  attention  of  the  multi- 
tude, and  kindles  in  many  minds  the  thirst  for  military  glory. 
The  sound  of  the  fife  and  drum  wake  up  the  energies  of  chil- 
dren, and  set  them  to  marching  and  counter-marching,  with 
their  paper  caps  and  weapons  of  wood.  It  is  feeling  of  a 
lively  and  animated  kind  ;  full  of  fire,  and  spirit,  and  life  ;  a  feel- 
ing that  blazes  and  burns  upon  you,  till  you  sympathize  in  it, 
or  burn  and  glow  in  like  manner,  or  become  greatly  annoyed 
with  it,  and  are  compelled  to  flee.  This  feeling  sometimes  takes 
possession  of  the  female  mind,  and  effects  a  wonderful  change. 
The  softness  and  delicacy  natural  to  the  sex,  is  exchanged  for 
masculine  boldness.  Those  fine  sensibilities,  that  tenderness, 
and  gentleness,  and  kindness,  which  naturally  adorn  the  sex, 
are  laid  aside.  Every  nerve  is  braced  ;  every  movement  is 
quick  and  violent  ;  every  look  threatens  ;  every  eye  flashes 
fire  ;  every  word  breathes  defiance.  And  what  is  it  ?  It  is 
animal  feeling,  of  the  martial  kind,  which,  when  it  gains  posses- 
sion, drives  out  all  the  animal  feelings  of  the  tender  class,  all 
the  soothing  sensibilities  and  weeping  sympathies  of  our  nature ; 


IN    THE    NINETEENTH    CENTURY". 


365 


and  frowns  upon  them,  where  they  appear  in  others  at  such  a 
•:s  objects  of  scorn. 

Now,  while  Mr.  Bold  professes  to  reject  animal  feeling,  it  ap- 
pears that  he  means  only  to  reject  the  tender,  weeping  sympa- 
thies of  our  nature,  under  that  name  ;  but  that  he  thinks  very 
highly  of  that  animal  feeling  which  is  of  the  martial  kind. 
And  this  will  account  for  the  conclusions  of  his  sermon,  which 
cannot  be  accounted  for  on  any  other  supposition.  He  says  : 
"  Suppose  you  hear  a  dull  man  preach  or  pray  ;  while  he  re- 
mains dull,  and  you  are  warm  with  feeling,  you  are  not  inter- 
ested ;  you  cannot  be,  for  your  affections  are  not  fed  and  cher- 
ished, unless  he  comes  up  to  your  tone."  This  is  exactly  so, 
if  your  feeling  is  mere  animal  feeling ;  but  far  from  it,  if  it  is 
that  holy  affection  which  consists  in  the  love  of  the  truth.  If 
the  truth  is  clearly  presented,  though  it  should  be  done  by  a 
dull  man  who  does  not  appear  to  feel  it  himself,  still  that  truth 
would  feed  and  cherish  your  holy  affections.  And  the  degree 
in  which  your  affections  would  be  fed,  would  depend  on  the 
truth  presented,  and  not  on  the  feeling  of  the  speaker.  Satan 
might  be  the  medium  of  announcing  to  the  angels  in  heaven 
that  another  sinner  has  repented,  and  the  tidings  would  fill 
them  with  holy  joy,  though  Satan  should  appear  to  have  no 
pleasure  in  the  message  himself.  But  in  the  sermon,  it  is  all 
made  to  depend  on  the  degree  of  feeling  manifested  by  the 
preacher.  If  that  is  below  your  tone,  "  you  are  not  interested, 
you  cannot  be."  The  feeling  in  you  is  fed  only  by  the  feeling 
in  him,  and  not  by  the  truths  he  exhibits.  And  being  so,  it 
is  animal  feeling.  For  nothing  is  plainer  than  that  the  feeling 
in  one,  which  is  fed  by  feeling  in  another,  is  mere  sympathy 
and  animal  feeling.  It  cannot  be  any  thing  else. 

So  also  with  the  converse,  in  which,  I  conclude,  he  means  to 
suppose  one  who  is  in  the  exercise  of  Christian  feelings,  though 
in  a  low  degree.  "  Your  affections  are  low — you  hear  the  ar- 
dent man  preach  or  pray :  if  your  affections  will  not  rise — if 
they  refuse  to  enkindle,  although  you  believe  every  word  he 
says,  yet  you  are  not  pleased.  He  is  above  your  temperature  ; 
you  are  annoyed  with  the  manner,  and  fire,  and  spirit  of  the 
man.  The  higher  he  rises,  if  your  affections  grovel,  the  farther 
apart  you  are,  and  the  more  you  are  displeased.  While  your 
heart  is  wrong,  [that  is,  of  the  low  temperature,]  the  nearer 
right  he  is,  [that  is,  the  higher  his  temperature,]  the  more  he 
burns  upon  you,  if  your  heart  will  not  enkindle,  the  more  you 
are  disgusted."  Exactly  true  again,  if  it  is  mere  animal  feel- 
ing of  the  martial  kind.  The  state  of  my  nervous  system  is 
such  as  to  be  pleasantly  affected  only  with  the  soft  tones  of  the 
harp ;  but  he  pours  upon  me  "  the  din  of  trumpets,  drums,  and 
81* 


366  THE  PILGRIM'S  PROGRESS 

cymbals,"  and  I  am  pained  and  disgusted.  But,  very  different 
is  the  case,  if  it  is  Christian  feeling.  Though  my  Christian 
feelings,  which  consist  in  the  love  of  the  truth,  are  in  a  low 
degree,  yet  if  he  makes  a  clear  and  vivid  exhibition  of  that 
truth  which  I  love,  I  am  pleased.  And  with  respect  to  the 
manner  of  the  preacher,  if  it  is  the  eloquence  of  holy  love, 
and  I  am  a  Christian,  I  cannot  fail  of  being  delighted  wilh  it, 
though  ever  so  much  above  the  tone  of  my  own  feelings. 
Christians  are  not  unfrequently  in  a  state  in  which  their  holy 
affections  are  low ;  but  never,  I  believe,  in  that  state  in  which 
the  exhibition  of  that  truth  which  they  love,  does  not  please 
them.  And  wrhile  that  truth  which  they  love  is  exhibited,  they 
are  not  displeased,  but  delighted  at  the  appearance  of  a  high 
degree  of  love  to  it,  in  the  preacher.  I  have  never  known  an 
instance  to  the  contrary,  in  the  circle  of  my  Christian  friends. 
And  among  the  revival  ministers,  whom  I  have  had  opportu- 
nity to  hear,  I  have  never  known  one  who  did  not  appear 
pleased  at  the  exhibition  of  a  high  degree  of  holy  feeling  in 
another,  even  though  his  own  feelings  should  not  come  up  to 
the  same  temperature.  The  remarks  may  hold  good  as  far  as 
animal  feelings  are  concerned  ;  but  they  certainly  will  not  apply 
to  Christian  experience. 

Again,  he  says  :  "  We  may  learn  why  persons,  differing  in 
theory  upon  doctrinal  points  in  religion,  and  belonging  to  differ- 
erent  denominations,  will  often,  for  a  time,  walk  together  in  great 
harmony  and  affection.  It  is  because  they  fed  deeply,  and  feel 
alike.  Their  differences  are  in  a  great  measure  lost  and  forgotten, 
while  they  fall  in  with  each  other's  state  of  feeling."  The  fact 
has  been  often  noticed ;  and  some  have  wondered  at  it,  while 
others  have  understood  it  well.  The  true  reason  is  here  given, 
if  by  feeling  is  understood  animal  feeling.  But  if  their  feeling 
consisted  in  the  love  of  what  they  respectively  consider  as 
truth,  there  would  be  no  such  agreement ;  and  the  more  of  that 
kind  of  feeling  each  had,  the  farther  asunder  they  would  be. 
But,  let  two  persons  thus  differing  from  each  other,  in  their 
doctrinal  views,  be  filled  with  animal  feeling,  of  the  martial 
kind,  and  let  their  religion  consist  chiefly  in  tins,  and  their  dif- 
ferences are  easily  forgotten,  for  neither  will  attach  much  im- 
portance to  them.  They  can  meet  together,  and  readily  join 
in  the  same  manner  of  expressing  their  feelings.  They  can 
sigh,  and  groan,  and  vociferate,  in  perfect  harmony ;  they  can 
think  a  noisy  and  tumultuous  meeting  a  great  excellence,  and 
an  evidence  of  the  peculiar  presence  of  the  Holy  Spirit ;  they 
can  cry  out,  and  fall  down,  and  speak,  and  pray,  all  at  once, 
males  and  females,  old  and  young,  and  find  great  unison  of 
feeling in  it  all.  "  It  is  because  they/ee/  deeply,  and  feel  alike.19 


IN    THE    NINETEENTH    CENTURV.  367 

Again  he  says :  "  We  see  why  young  converts  love  to  asso- 
ciate with  each  other,  and  with  those  older  saints  who  have  most 
•ri'liijtimsfu-rtny  ;  these  walk  together,  because  they  feel  alike" 
Young  converts  have  often  been  spoken  of  in  these  days,  as 
being  much  nearer  right  than  old  Christians  ;  and  it  is  doubtless 
true,  if  to  have  the  most  of  this  kind  of  animal  feeling  is  to 
be  nearest  right.  Old  Christians,  who  have  grown  in  the  knowl- 
edge of  the  Scriptures  and  of  themselves,  know  well,  that  when 
they  were  young  converts,  they  had  much  more  of  that  kind 
of  animal  feeling,  and  much  less  of  that  kind  of  feeling  which 
consists  in  the  love  of  the  truth.  Their  knowledge  of  the  truth 
was  then  very  small,  and  they  could  not  love  any  more  than 
they  knew.  With  their  increasing  knowledge  of  the  truth,  that 
feeling  which  consists  in  the  love  of  the  truth  has  increased, 
but  their  animal  feeling  has  diminished.  Young  converts,  hav- 
ing much  animal  feeling,  and  but  little  else,  of  course  harmonize 
most  with  each  other,  and  with  such  older  Christians  as  have 
not  grown  in  the  knowledge  nor  love  of  the  truth,  but  have 
always  made  their  religion  to  consist  chiefly  in  animal  feeling. 
The  fact  is  correctly  accounted  for,  on  the  supposition  that  it  is 
animal  feeling  that  is  meant. 

Again  he  says :  "  We  see  why  ministers  visiting  revivals, 
often,  at  first,  raise  objections  to  the  means  used,  and  cavil,  and 
sometimes  take  sides  with  the  wicked ;  the  praying,  preaching, 
and  conversation,  are  above  their  present  temperature."  It 
appears  not  to  be  the  truth  exhibited  which  disturbs  them,  but 
the  temperature.  They  often  object  to  this,  "  at  first,"  which 
implies,  that  they  often  afterwards  fall  in.  Now,  this  is  exactly 
descriptive  of  the  effect  of  this  kind  of  animal  feeling.  This 
feeling  in  one  has  a  tendency  to  produce  the  same  kind  of  feel- 
ing in  another,  by  sympathy ;  and  it  often  does ;  so  that  those 
who  are  not  affected  by  it  at  first,  may  come  into  it  afterwards. 
At  first  they  judged  with  coolness,  and  disapproved,  because 
what  they  witnessed  was  not  according  to  the  law  and  the  tes- 
timony. But  afterwards,  when  they  began  to  come  under  the 
influence  of  the  same  animal  feeling,  their  passions  overcame 
theit  judgment  and  their  scruples  of  conscience,  and  they  were 
prepared  to  fall  in.  Many  instances  of  this  have  no  doubt  oc- 
curred ;  and  they  are  easily  accounted  for  if  it  is  animal  feeling. 
They  objected  at  first,  because  it  was  contrary  to  their  settled 
judgment,  deliberately  formed  from  the  study  of  the  Scriptures, 
and  the  experience  of  themselves  and  others,  and  their  acquaint- 
ance with  the  history  of  revivals.  But  they  fell  in  afterwards, 
because  their  animal  feelings  were  moved  by  sympathy,  till  they 
were  carried  away. 

Ard.  How  many  times  have  we  heard,  in  relation  to  certain 


3G8  THE 

measures  which  we  thought  objectionable,  that  this  or  that  dis- 
tinguished minister  at  first  felt  just  as  we  do,  but  when  he  got 
into  the  revival,  he  lost  his  objections.  But  this  accounts  for  it. 

Th.  Just  so.  Many  men  who  had  correct  views  when  they 
first  came  into  contact  with  these  new  measures,  felt  great 
repugnance  to  them.  And  some  opposed  them  a  long  time ; 
but  Avhen  at  last  they  had  got  among  them,  have  been  thus 
carried  away.  It  is  animal  feeling  which  runs  away  with  their 
judgment.  And  when  their  feeling  cools  down,  and  judgment 
resumes  its  sway,  all  are  not  as  frank  as  Davenport  to  confess 
their  mistakes,  and  try  to  repair  the  mischief  they  have  done. 

Ard.  This,  then,  I  suppose,  is  the  great  feeling  which  is  so 
much  talked  about  by  new-measure  people.  But  I  could  never 
discover  on  what  grounds  they  pretended  to  so  much  of  it.  I 
have  usually  seen  less  among  them  than  elsewhere. 

Th.  Go  into  a  meeting  of  Mr.  Meek,  or  any  other  minister 
who  preaches  the  doctrines  of  the  Gospel  with  clearness,  and 
see  what  is  the  appearance  of  the  congregation,  in  time  of  revi- 
val. And  do  the  same  among  any  of  the  new-measure  people  ; 
and  I  am  sure  you  will  find  among  the  former  an  appearance 
of  deep  and  solemn  feeling  which  you  will  not  find  among  the 
latter. 

L.  S.  I  am  in  favor  of  feeling  in  matters  of  religion.  But 
there  is  Mr.  Strangeways,  who  does  not  make  much  account  of 
it,  and  he  is  a  distinguished  new-measure  leader. 

Arcl.  We  have  heard,  that  at  a  late  meeting  he  conducted, 
"  the  impenitent  were  called  to  the  anxious  seat,  in  a  manner 
distinguished  by  any  thing  besides  solemnity.  At  this  time  a 
scene  of  confusion  often  occurred,  fitted  for  any  other  place 
than  the  house  of  God.  Persons  were  urged  to  come  forward 
to  the  anxious  seat  who  had  no  feeling,  and  told  that  they  had 
nothing  to  do  with  feeling,  or  that  'there  is  no  way  to  get  feel- 
ing but  by  acting.'  Indeed,  the  idea  of  deep  feeling  was  ridi- 
culed. He  said  :  '  It  is  not  those  who  have  the  longest  faces 
that  possess  the  most  religion.  Some  people  make  a  god  of 
solemnity.'  "  And  from  the  accounts  I  have  seen  of  his  meet- 
ings, I  should  not  suppose  there  could  be  any  solemnity  in  them, 
nor  much  seriousness. 

L.  S.  But  how  is  this  ?  You  seem  to  be  disposed  to  reckon 
nearly  all  the  feeling  that  there  is,  as  animal  feeling,  and  of  no 
value  ;  and  yet  you  are  dissatisfied  with  the  want  of  feeling. 

Th.  I  do  not  suppose  religion  consists  in  animal  feeling.  But 
I  suppose  where  the  mind  of  a  saint  or  sinner  is  deeply  affected 
by  divine  truth,  there  will  be  feeling,  and  solemn  feeling  too, 
and  I  wish  to  see  it  in  its  proper  place.  I  think  Mr.  Meek's 
saying  is  about  right :  "  I  am  not  afraid  of  any  degree  of  feel- 


IN    THE    NINETEENTH    CENTURY.  369 

ing  which  is  produced  by  the  clear  exhibition  of  truth."  There 
are  certain  great  truths,  which,  if  properly  exhibited,  will  ,'ilwavs 
produce  feeling.  The  divine  sovereignty,  the  divine  justice, 
God's  holy  hatred  of  sin,  and  his  determination  to  punish  it  in 
some  instances  according  to  its  deserts,  are  subjects  which  I 
have  seldom  heard  properly  exhibited  without  producing  a 
solemn  feeling,  very  different  from  that  kind  of  feeling  which  I 
have  seen  at  protracted  meetings  under  new-measure  preaching. 

Ard.  Besides  the  mistaking  of  animal  feeling  for  religion, 
there  is  also  reason  to  suppose  that  selfish  affection  is  often 
taken  for  true  religion  ;  and  that  both  together  make  up  all  the 
religion  of  many  high  professors,  at  this  day ;  and  a  large  part 
of  the  religion  of  some  true  Christians. 

Th.  It  has  always  been  so  in  times  of  religious  excitement. 
Very  few  will  make  distinctions,  so  as  to  guard  against  the  false 
and  spurious  in  their  own  experiences ;  and  few  preachers  give 
sufficient  instruction  to  enable  their  hearers  to  discourage  the 
false  and  promote  the  true,  in  themselves  or  others. 

L.  S.  I  think  you  are  too  uncharitable.  I  admit  your  relig- 
ion to  be  good  ;  but  you  condemn  mine.  I  do  not  see  but  that 
it  is  all  pretty  much  alike. 

Th.  That  is  the  trouble.  You  do  not  see  how  things  differ 
which  are  directly  opposite  in  their  nature.  And  it  has  been 
difficult,  in  other  times,  to  make  people  see.  When  Brainerd 
was  thought  to  be  dying,  he  was  greatly  affected  with  this 
consideration.  He  said,  "  God  gave  me  great  concern  for  his 
Church  and  interest  in  the  world,  at  this  time ;  not  so  much 
because  the  late  remarkable  influence  on  the  minds  of  people 
was  abated,  as  because  that  false  religion — those  heats  of  imag- 
ination, and  wild  and  selfish  commotions  of  the  animal  affec- 
tions, which  attended  the  work  of  grace — had  prevailed  so  far. 
This  was  that  which  my  mind  dwelt  upon  almost  day  and 
night ;  and  this  to  me  was  the  darkest  appearance  respecting 
religion  in  the  land ;  for  it  was  this  chiefly  that  had  prejudiced 
the  world  against  inward  religion.  And  I  saw  the  great  mis- 
ery of  all  was,  that  so  few  saw  any  manner  of  difference  be- 
tween those  exercises  which  are  spiritual  and  holy,  and  those 
which  have  self-love  only  for  their  beginning,  centre,  and  end." 

L.  S.  But  I  cannot  see,  after  all,  why  it  is  not  right  to  seek 
my  own  happiness,  and  love  God  for  his  goodness  to  me. 

Th.  It  is  the  part  of  disinterested  love  to  regard  your  own 
happiness  according  to  its  importance.  But  it  is  not  the  most 
important  thing  in  the  universe.  And  if  you  make  it  your 
great  object  in  what  you  do,  you  transgress  the  law  of  love. 
It  is  also  right  that  you  feel  thankful  to  God  for  his  goodness 
to  you,  and  make  him  suitable  returns.  But  these  returns 


370  THE  PILGRIM'S  PROGRESS 

imply  that  you  live  to  his  glory,  and  make  that  your  great  ob- 
ject. In  a  letter  to  his  brother,  (a  preacher,)  just  before  his 
death,  Brainerd  says:  "  [  must  entreat  you  solemnly  to  attend 
to  your  public  work  ;  labor  to  distinguish  between  true  and 
false  religion  ;  and,  to  this  end,  watch  the  motions  of  God's 
Spirit  upon  your  own  heart.  Look  to  him  for  help  ;  and  im- 
partially compare  your  experiences  with  his  word.  Value  re- 
ligious joys  according  to  the  subject  matter  of  them.  There 
are  many  who  rejoice  in  their  supposed  justification ;  but  what 
do  these  joys  argue,  but  only  that  they  love  themselves? 
Whereas,  in  true  spiritual  joys,  the  soul  rejoices  in  God,  for 
what  he  is  in  himself;  blesses  God  for  his  holiness,  sovereignty, 
power,  faithfulness,  and  all  his  perfections ;  adores  God  that 
he  is  what  he  is,  that  he  is  unchangeably  possessed  of  infinite 
glory  and  happiness.  Our  joys  will  stand  by  its  at  the  hour 
of  death,  if  we  can  be  then  satisfied  that  we  have  thus  acted 
above  self,  and  in  a  disinterested  manner  have  rejoiced  in  the 
glory  of  the  blessed  God.  I  fear  you  are  not  sufficiently  aware 
how  much  false  religion  there  is  in  the  world ;  many  serious 
Christians  and  valuable  ministers  are  too  easily  imposed  upon 
by  this  false  blaze.  I  likewise  fear  you  are  not  sensible  of  the 
dreadful  effects  and  consequences  of  this  false  religion.  Let  me 
tell  you,  it  is  the  devil  transformed  into  an  angel  of  light ;  it  is 
a  fiend  of  hell,  that  always  springs  up  with  every  revival  of 
religion,  and  stabs  and  murders  the  cause  of  God,  while  it 
passes  current  with  multitudes  of  well-meaning  people  for  the 
height  of  religion." 


CHAPTER  LI. 

Ardent.  Since  Edwards  and  Brainerd,  and  many  others,  have 
so  fully  exposed  the  emptiness  and  worthlessness  of  all  those 
religious  experiences  which  consist  in  "  heats  of  the  imagina- 
tion, and  wild  and  selfish  commotions  of  the  animal  affections," 
how  is  it  that  there  can  be  so  much  danger  of  their  prevailing 
now  ? 

Thoughtful.  Few  are  disposed  to  read  works  of  that  kind, 
or  take  heed  to  their  own  hearts.  The  natural  heart  is  on  the 
side  of  error.  The  current  of  addresses  to  sinners  at  protracted 
meetings,  is  adapted  to  excite  such  affections.  They  are  urged 
continually  with  motives  of  interest.  It  is  rare,  indeed,  that 


IN    THE    NINETEENTH    CENTURY.  37 1 

we  hear  much  else.  "  It  will  be  so  much  better  for  you  to 
become  a  Christian ;  you  will  be  happier  now,  more  respected 
by  your  fellow-men,  and  secure  a  place  in  heaven.  But  if  you 
go  on  in  sin,  it  will  make  you  wretched  here,  and  wretched 
hereafter."  Such  are  the  considerations  continually  urged. 
Who  is  ever  urged  to  forsake  sin  because  it  is  wrong  ?  Whose 
conscience  is  ever  pressed  with  the  duty  of  loving  God  because 
he  is  worthy  of  it  ?  If  such  things  are  ever  heard  at  protracted 
meetings,  I  think  it  is  but  seldom.  The  offers  of  mercy,  and 
the  threatenings  of  wrath,  are  legitimate  considerations  to  pre- 
sent to  the  impenitent ;  but  they  are  not  the  only  considera- 
tions, nor  ought  they  to  be  the  principal  ones,  nor  ought  they 
to  be  presented  in  the  light  of  interest,  but  in  the  light  of  duty. 
It  is  the  sinner's  supreme  attachment  to  his  own  interest,  that 
constitutes  the  essence  of  his  depravity ;  and  it  is  to  let  go  his 
hold  upon  this,  that  he  is  to  be  pressed.  Whenever,  therefore, 
the  considerations  that  are  urged  upon  him  all  go  to  increase 
his  attachment  to  his  own  interest,  and  press  him  to  cling  to  it 
with  a  firmer  grasp,  he  is  only  led  into  a  selfish  religion,  to  his 
utter  ruin. 

Ard.  Do  any  pretend  to  justify  the  practice  of  presenting 
selfish  motives  to  sinners  ? 

Th.  Yes.  A  minister  says  of  a  four  days'  meeting  he 
attended,  "  In  the  concluding  sermon,  the  preacher  said,  that 
sinners  being  wholly  selfish,  nothing  could  arrest  their  attention 
but  selfish  motives,  and  that  he  felt  warranted  in  presenting 
such  motives."  In  an  account  of  a  protracted  meeting  in  an- 
other place,  several  church  members  say,  "  We  will  not  affirm 
that  sinners  were  expressly  taught  to  secure  heaven  as  their 
chief  object  of  solicitude  and  effort,  but  we  fear  that  such  an  im- 
pression was  very  generally  made.  And  we  the  more  fear  this 
evil,  since  we  have  heard  that  lax  instruction  was  given  at  the 
anxious  meeting,  on  the  subject  of  submission  and  self-denial. 
One  who  took  part  in  the  meeting  told  sinners,  that  to  be  will- 
ing to  be  saved  is  going  far  enough  in  submission.  And,  on  its 
being  mentioned  as  a  doctrine  formerly  taught  in  that  place, 
that  sinners  ought  to  feel  willing  to  submit  themselves  into  the 
hands  of  God,  to  be  disposed  of  forever  for  his  glory,  either  in 
happiness  or  misery,  just  as  he  should  see  best,  it  was  replied 
by  a  prominent  conductor  of  the  meeting,  '  We  know  you  have 
been  so  taught  in  this  place ;  but  that  doctrine  is  from  the  pit. 
We  want  no  such  doctrine  here.'  " 

Ard.  These  new-measure  men  have  changed  the  direction 
about  submission.  Instead  of  using  the  language  of  the  Bible, 
"  Submit  yourselves,  therefore,  to  God ;"  their  language  is. 


372 

"  submit  to  Christ ;  submit  to  be  saved."  And  they  think 
this  is  carrying  submission  far  enough. 

Th.  The  obvious  duty  of  rebels,  to  lay  down  their  arms,  and 
submit  themselves  to  the  disposal  of  the  conqueror,  when  he 
has  announced  his  determination  to  make  some  the1  monuments 
of  his  justice,  and  some  the  monuments  of  his  grace,  a  duty 
which  would  be  agreeable  to  every  heart  truly  humbled,  they 
change  into  "  submit  to  be  saved,"  as  if  salvation  was  an  ob- 
ject of  submission  at  all,  and  not  an  object  of  desire.  But  it 
answers  the  purpose  intended,  if  that  purpose  is  to  please  the 
unhumbled  heart,  and  produce  a  hope  without  submission  to 
the  penalty  of  the  law. 

Ard.  I  think  I  have  seen  an 'extract  from  a  sermon,  by  one 
who  is  now  a  new-measure  man,  preached  before  he  became 
imbued  with  new  measures,  which  seemed  to  set  this  duty  in 
its  true  light. 

Th.  I  suppose  you  refer  to  the  following :  "  But  the  ques- 
tion occurs,  how  are  they  to  submit  ?  submit  to  be  saved  ? 
This  is  no  matter  of  self-denial.  Every  selfish  feeling  of  the 
heart  would  delight  in  this.  Submit  to  be  damned,  without 
any  desire  for  salvation,  or  any  regard  to  the  overtures  of 
mercy  ?  No.  But  submit  to  God's  sovereignty.  Be  willing 
to  be  disposed  of  according  to  his  pleasure.  Lie  at  his  feet. 
Say,  with  Job,  Though  he  slay  me,  yet  will  I  trust  in  him.  Feel 
a  greater  regard  for  the  honor  of  God  than  for  all  created 
good.  Seek  not  heaven  from  a  supreme  regard  to  your  own 
happiness.  Dread  not  hell  from  a  supreme  aversion  to  your 
own  misery.  But  both  seek  the  one  and  dread  the  other,  from 
a  supreme  regard  to  the  glory  of  God.  Come,  without  any 
condition,  lurking  in  some  secret  place  in  your  heart,  and  say, 
Lord,  do  with  me  as  seemeth  thee  good.  Glorify  thy  great 
name." 

L.  S.  I  presume  that  minister  does  not  preach  so  now. 

Th.  Perhaps  not.  Nevertheless  that  would  not  render  the 
statement  less  true.  One  who  had  been  a  hearer  of  his,  and 
of  several  other  distinguished  operators  in  protracted  meetings, 
says  :  "  Selfishness  is  natural  to  fallen  man  ;  and  if  it  is  encour- 
aged but  indirectly,  it  will  be  very  sure  to  prevail.  That  form 
of  it  which  consists  in  the  pursuit  of  worldly  good,  may  be 
strongly  condemned  ;  and  that  form  of  it  which  consists  in 
making  our  eternal  interest  our  great  object,  may  be  more 
deeply  rooted,  and  more  extensively  prevalent.  This  has  been 
the  tendency  of  nearly  all  the  instruction  I  have  heard  at  such 
meetings,  and  of  the  whole  system  of  measures  pursued.  The 
grand  difficulty  in  the  way  of  the  sinner's  conversion  has  been 
represented  to  be  the  love  of  worldly  gratifications ;  and  sin- 


IN    THE    NINETEENTH    CENTURY.  373 

ners  have  been  exhorted  to  part  with  these  for  the  joys  of 
heaven.  And  to  submit  to  this,  has  been  the  self-denial  to 
which  sinners  have  been  urged.  Instead  of  being  called  upon 
to  submit  to  the  justice  of  God  they  have  been  called  upon  to 
submit  to  be  saved,  as  if  evry  sinner  did  not  already  desire  to 
be  saved.  The  glory  of  God  is,  indeed,  often  spoken  of,  but 
it  is  the  glory  of  his  mercy,  and  not  the  glory  of  his  justice 
and  sovereignty.  And  such  a  vie\v  is  given  of  God,  and  his 
glory,  as  entirely  suits  the  selfish  heart.  I  do  not  remember  to 
have  heard  any  warnings  or  cautions  against  being  deceived 
with  a  selfish  religion ;  and  I  suppose  that  such  warnings  and 
cautions,  if  they  should  happen  to  be  given  by  any,  would  be 
considered  out  of  place,  and  be  strongly  condemned." 

Ard.  Here  is  a  distinction  of  great  importance,  to  be  made 
by  those  who  would  clearly  understand  the  language  of  the 
Bible.  Selfishness  is  strongly  condemned  by  some  of  the  new- 
measure  men.  But  what  do  they  mean  by  it  ?  The  love  of 
worldly  gratifications.  This  professing  to  condemn  selfishness, 
while  only  one  branch  of  it  is  condemned,  and  another  branch 
of  it  is  cherished  and  encouraged,  is  adapted  to  deceive. 

Th.  And  so  is  that  view  of  the  glory  of  God,  which  exhib- 
its nothing  but  his  mercy,  and  throws  a  shade  over  his  justice 
and  sovereignty.  It  is  the  glory  of  his  whole  character  which 
the  true  Christian  loves.  Hi>  justice  is  glorious,  and  his  sove- 
reignty is  glorious,  and  his  holiness  is  glorious ;  and  if  we  do 
not  love  all  that  he  is,  and  approve  of  all  that  he  does,  we 
cannot  be  reckoned  among  the  number  of  his  friends. 

Ard.  What  is  to  be  said  in  relation  to  the  affirmation,  that 
none  but  selfish  motives  can  influence  men  ? 

Th.  Motives  of  interest  are  not  the  proper  motives  with 
which  to  address  moral  agents.  They  should  be  addressed 
with  motives  of  duty.  Let  the  preacher  instruct  his  hearers 
in  the  great  truths  of  the  Gospel.  Let  him  hold  up  the  divine 
claims  founded  on  the  character  of  God  and  the  relations  he 
sustains  to  us.  Let  him  press  these  upon  the  consciences  of 
men.  And  if  he  can  get  their  attention,  they  certainly  will  feel. 
Motives  of  duty  are  more  powerful  than  motives  of  interest. 
How  many  men  have  cheerfully  sacrificed  interest  to  duty  ?  I 
cannot  recognize  that  man  as  a  Christian  minister,  who  does  not 
aim  to  address  the  consciences  of  his  hearers,  and  press  them 
with  motives  of  di:ty. 

L.  S.  After  all,  those  who  urge  men  with  motives  of  interest, 
will  make  more  converts  than  those  who  urge  them  with  mo- 
tives of  duty,  and  are  so  afraid  of  selfishness  as  you  appear 
dte. 

Th.  More  converts ;  no  doubt.     But  converts  to  what  ?  and 
32 


374  THE  PILGRIM'S  PROGRESS 

converts  from  what?  He  can  make  converts  without  any 
change  of  heart.  He  can  make  converts  from  one  modification 
of  selfishness  to  another.  But  not  converts  from  all  selfishness 
to  a  disinterested  religion. 

L.  S.  No ;  and  that  is  what  I  do  not  want  to  see.  I  want 
to  see  men  converted  from  seeking  their  happiness  in  worldly 
things  to  seeking  it  in  heavenly  things.  And  I  rejoice  that 
thousands  of  such  converts  are  made,  while  if  any  are  convert- 
ed to  your  disinterested  religion,  they  are  very  few  indeed. 

Th.  I  cannot  hope  that  very  many  are  converted  to  true 
religion,  while  there  is  so  little  pains  taken  to  expose  error,  and 
teach  people  what  true  religion  is.  I  rejoice,  however,  that 
there  is  reason  to  believe  that  some  are  thus  instructed  and  con- 
verted, even  in  these  days.  But  I  must  regard  it  as  a  matter 
of  mourning  that  converts  to  a  selfish  religion  are  multiplied, 
since  I  consider  that  as  a  fundamental  and  fatal  error. 

Ard.  How  does  it  appear  to  be  a  fundamental  error  ? 

Tk.  It  is  Christian  experience  which  makes  Christians.  If 
our  experience  is  not  Christian  experience,  but  a  counterfeit,  we 
are  wrong  at  the  foundation.  It  is  one  of  the  fundamental 
truths  of  the  Gospel,  that  God  is  worthy  of  supreme  affection. 
Our  Saviour  says,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart.  This  is  the  first  and  great  commandment."  What 
must  we  love  him  for  ?  Selfishness  answers,  for  his  favors. 
Reason,  conscience,  Scripture  answer,  for  his  own  excellent 
character.  If  I  am  right  in  loving  him  for  his  favors,  and  not 
for  any  intrinsic  excellence  in  his  character,  then  it  is  matter 
of  indifference  what  his  moral  character  is,  provided  only  that 
he  is  kind  to  me.  And  if  Satan  were  as  kind  to  me  as  God  is, 
and  actually  conferred  as  great  favors  upon  me,  it  would  follow 
that  I  ought  to  love  him  as  much.  But  that  cannot  be.  The 
character  of  Satan  is  bad,  and  therefore  he  is  not  an  object  of 
esteem.  If  God  is  to  be  loved  merely  for  his  favors,  then  the 
devils  and  wicked  men  in  hell  are  justifiable  for  refusing  to  love 
and  serve  God.  He  shows  them  no  favors.  If  it  is  right  to 
love  God  merely  for  his  favors,  then  those  Avho  receive  no  fa- 
vors are  under  no  obligation  to  love  him,  and  commit  no  sin  in 
refusing  to  do  it.  But  God  is  a  great,  and  glorious,  and  holy 
being,  and  all  intelligent  creatures  are  bound  to  love  and  praise 
him  for  H-<  excellent  chnracter. 

Selfish  religion  is  a  fundamental  error,  because  it  leads  to 
deny  any  raditril  distinction  between  saints  and  sinners,  and  to 
a  consequent  denial  of  all  the.  doctrines  of  grace.  If  religion 
consists  in  a  supreme  regard  to  our  own  happiness,  all  men 
have  some  of  this,  and  so  none  are  totally  depraved.  If  non"e 
are  totally'  depraved,  none  need  to  be  made  new  creatures  bv 


IN  THE  NINETEENTH  CENTURY.          375 

regeneration.  And  if  none  need  regeneration,  there  is  no  need 
that  God  should  have  determined  to  regenerate  any  by  an  act 
of  sovereign  grace.  Thus  all  the  doctrines  of  grace  are  virtu- 
ally denied,  and  there  is  no  radical  distinction  between  saints 
and  sinners.  On  this  scheme,  there  can  be  no  distinction  be- 
tween true  and  false  experience.  If  a  selfish  experience  is 
right,  and  there  is  no  better,  then,  as  all  are  naturally  selfish, 
there  is  no  false  experience,  and  all  religions  are  radically  alike. 

L.  S.  That  is  just  what  I  say ;  they  are  all  radically  alike. 

F.  W.  I  say  so  too ;  only  let  us  have  feeling  enough.  I 
have  no  good  opinion  of  a  speculative  religion. 

Th.  This  condemns,  as  unnecessary  and  useless,  all  the  warn- 
ings of  Christ  and  his  apostles,  to  beware  of  false  prophets  and 
of  false  teachers,  and  to  take  heed,  lest  we  be  deceived.  It 
also  condemns  all  that  is  said  about  the  hope  of  the  hypocrite, 
the  tares  and  the  wheat,  the  stony-ground  hearers,  the  wise 
and  foolish  virgins  ;  and  pronounces  unnecessary  and  useless  all 
the  exhortations  to  self-examination,  and  to  pray  God  to  search 
and  try  us.  And  I  believe  it  is  felt  to  be  so ;  for  I  never  heard 
an  advocate  of  selfish  religion  discuss  any  of  these  subjects. 

Ard.  I  should  think  it  would  lead  to  a  disregard  of  scriptu- 
ral evidences  of  a  change  of  heart,  and  lead  to  a  dependence 
upon  dreams,  visions,  impressions,  and  supposed  revelations ;  or 
to  a  blind  faith,  without  evidence,  which  is  no  other  than  pre- 
sumption. All  the  scriptural  evidences  of  a  change  of  heart 
are  the  various  expressions  of  disinterested  love.  Selfish  re- 
ligion leads  to  pervert  or  overlook  these,  and  depend  upon 
something  else. 

F.  W.  It  leads  me  to  depend  upon  the  immediate  witness 
of  the  Spirit.  When  the  Spirit  tells  me  that  my  sins  are  par- 
doned, and  fills  me  with  a  rapture  of  love,  I  know  by  my  feel- 
ings that  I  am  a  Christian.  And  I  do  not  need  to  go  so  far 
round  about  to  find  something  to  call  evidence. 

Th.  These  immediate  suggestions  may  be  from  another 
spirit,  who  wishes  to  deceive"  you.  So  he  tells  you  a  lie,  and 
you  believe  it,  and  give  yourself  up  to  his  guidance. 

N.  L.  I  believe  that  my  sins  are  pardoned,  that  Christ  and 
heaven  are  mine,  without  evidence  from  Scripture,  sense,  or 
reason.  And  it  is  written,  "  Faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen." 

Th.  But  your  faith,  not  being  founded  upon  evidence,  is  pre- 
sumption. It  gives  only  an  imaginary  existence  to  the  things 
hoped  for  by  you,  arrd  is  no  proof  of  their  reality.  You  mis- 
apply and  wrest  the  Scripture  to  your  own  destruction. 

Selfish  religion  is  a  fundamental  error,  because  it  leads  to 
wrong  views  of  all  the  Christian  graces,  and  makes  the  whole 


376  THE  PILGRIM'S  PROGRESS 

Christian  character  totally  different.  Selfish  submission  is  con- 
ditional, true  submission  is  unconditional.  Selfish  love  to  God 
is  for  his  favors,  true  love  to  God  is  for  the  excellence  of  his 
character.  Sellish  repentance  is  sorrow  for  sin  on  account  of 
its  consequences,  true  repentance  is  sorrow  for  »in  on  account 
of  its  own  evil  nature.  Selfish  faith  is  an  acquiescence  in  the 
way  of  salvation  through  Christ,  because  it  is  safe  for  the 
creature  ;  true  faith  is  an  acquiescence  in  it  because  it  is  honor- 
able to  God.  The  selfish  man  loves  the  brethren  because  he 
considers  them  his  friends ;  the  real  Christian  loves  them  be- 
cause they  are  holy.  The  joy  of  the  selfish  man  is  joy  in  him- 
self;  the  joy  of  the  real  Christian  is  joy  in  God.  The  same 
difference  exists  in  every  thing  belonging  to  the  Christian  char- 
acter. Every  true  Christian  grace  is  disinterested ;  but  every 
true  Christian  grace  has  a  selfish  counterfeit,  which,  though 
called  by  the  same  name,  is  of  a  totally  different  nature. 

A  selfish  experience  leads  to  a  selfish  practice.  The  great 
object  of  the  selfish  man  is  to  secure  his  own  happiness.  This 
is  the  burden  of  his  prayers.  If  he  asks  for  other  things  it  is 
always  in  subordination  to  this.  If  he  asks  for  temporal  bless- 
ings, he  can  ask  with  submission,  because  he  knows  not  whether 
they  will  promote  his  eternal  interest.  But  when  he  asks  for 
the  promotion  of  his  eternal  interest,  he  can  exercise  no  submis- 
sion. He  has  no  greater  object  beyond  this,  to  which  he  can 
make  this  subordinate.  He  says,  "  Deny  us  what  thou  wilt, 
deny  us  not  this." 

Ard.  Yes  ;  how  often  have  I  heard  that  prayer. 

Th.  How  much  better  it  would  sound  to  have  men  say, 
"  Father,  glorify  thy  name." 


CHAPTER    III. 

Love-self.  There  is  indeed  a  great  difference  between  your 
views  and  mine  in  relation  to  Christian  experience.  But  while 
yours  appear  narrow  and  selfish,  mine  appear  large  and  liberal. 
My  circle  of  charity  is  much  larger  than  yours. 

Thoughtful.  If  you  mean  that  your  views  lead  you  to  think 
well  of  a  greater  number  than  I  can,  that  is  doubtless  true.  But 
if  you  mean  that  your  principles  lead  you  to  seek  the  good  of 
a  larger  circle  than  mine,  it  is  quite  the  reverse.  I  have  been 
pleased  with  a  comparison  which  a  distinguished  writer  makes. 


IN    THE    NINETEENTH    CENTURY.  377 

in  one  of  his  publications,  between  the  laws  of  the  material 
world  and  those  of  the  moral  world.  Attraction  is  to  the  world 
of  matter,  the  same  that  disinterested  love  is  to  the  moral  world. 
It  belongs  to  every  little  atom  on  the  surface  of  the  eartli  to 
remain  in  its  place,  and  in  connection  with  its  kindred  atoms,  to 
revolve  around  the  sun,  the  centre  of  our  material  system,  at- 
tracting and  being  attracted,  according  to  its  quantity  of  mat- 
ter. But  if  a  single  atom  were  to  take  state  to  itself,  and  fly 
off  from  the  surface  of  the  earth  high  into  the  firmament  of 
heaven,  and  claim  to  be  the  centre  of  the  material  system,  and 
require  suns  and  planets  to  revolve  around  it  as  the  acknowl- 
edged centre  of  attraction, — this  would  resemble  a  rational 
creature  who  makes  himself  his  supreme  object,  and  who  wishes 
the  Creator  and  all  his  creatures  to  make  his  good  their  centre 
of  attraction.  But  because  we  deny  to  this  atom  the  place  of 
a  common  centre  for  the  system,  has  it  therefore  no  appropriate 
place  ?  Certainly,  it  had  its  proper  place.  It  was  the  place 
of  an  atom ;  and  it  behooved  it  to  cleave  to  the  surface  of  the 
earth,  and  in  connection  with  its  kindred  atoms,  to  attract  and 
be  attracted ;  and  in  a  steady  and  orderly  manner  to  revolve 
round  the  real  centre  of  the  system.  If  this  atom  is  not  acting 
in  character,  when  it  seeks  to  make  all  other  bodies  revolve 
round  it,  so  neither  is  any  man  or  angel  who  sets  himself  up 
as  the  supreme  object,  and  seeks  to  make  all  other  beings  sub- 
ordinate to  him. 

Ard.  What  further  proofs  have  you  that  selfishness  is 
wrong  ? 

Tk.  The  common  sense  of  mankind  condemns  selfishness  as 
.wrong.  Every  man  blames  others  for  exercising  it  contrary  to 
his  interest.  If  a  man  is  kind  to  us,  and  performs  many  ser- 
vices for  us,  and  professes  great  regard  for  us,  and  we  discover 
that  it  is  all  to  accomplish  some  selfish  scheme  of  his  own,  we 
never  fail  to  despise  him  for  so  doing.  The  professions  of 
friendship  and  esteem,  which  men  of  the  world  think  politeness 
requires  them  to  make  to  each  other,  are  all  professions  of  dis- 
interested and  impartial  regard.  If  understood  otherwise,  they 
would  be  considered  an  insult.  The  common  sense  of  mankind 
decides  that  .every  interest  and  every  object  ought  to  be  regard- 
ed according  to  its  real  worth.  There  is  an  inherent  worth  in 
some  things  above  that  of  others.  The  good  of  a  whole  com- 
munity is  of  more  importance  than  that"  of  any  individual  of 
that  community.  The  life  of  a  man  is  worth  more  than  the  life 
of  an  insect.  The  happiness  of  God  is  worth  more  than  the 
happiness  of  Satan.  These  things  are  self-evident.  And  it  is 
therefore  self-evident  that  the  inherent  worth  of  these  things, 
so  far  as  it  can  be  discovered,  is  the  proper  measure  of  my 
32  » 


378 

regard.  But  so  far  as  I  am  selfish,  I  wholly  disregard  the  in- 
herent worth  of  things,  and  regard  them  only  so  far  as  I  think 
it  for  my  advantage. 

There  is  no  obedience  to  God  in  selfishness.  He  says : 
"  Whether  ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the 
glory  of  God.'"  Whatsoever  we  do — whether  for  this  world  or 
the  next — whether  we  eat,  or  drink,  or  labor  ;  whether  we  seek 
to  promote  our  own  comfort,  or  the  comfort  of  those  around 
us ;  whether  we  seek  to  secure  the  salvation  of  our  own  souls, 
or  the  souls  of  others — there  is  one  rule — there  is  one  ultimate 
end — we  must  "  do  all  to  the  glory  of  God."  But  selfishness 
makes  self  the  supreme  object.  There  is  no  true  love  to  man 
in  selfishness.  Some  deny  their  obligation  to  seek  the  glory  of 
God,  and  yet  admit  their  obligation  to  love  their  neighbor  as 
themselves.  To  do  that,  is  to  regard  his  good  as  our  own,  to 
regard  each  for  its  own  sake,  and  in  proportion  to  its  real  worth. 
It  is  to  be  disinterested  or  impartial  in  our  regard  to  each.  But  if 
we  are  selfish,  the  good  of  another  is  viewed  as  of  no  importance 
to  us,  unless  it  can  be  made  subservient  to  our  own.  His  holi- 
ness, his  happiness,  his  life  here  and  forever,  are  regarded  as 
nothing,  unless  they  contribute  to  our  advantage.  Such  feel- 
ings are  odious  and  wicked. 

Selfishness  is  opposed  to  the  supreme  good,  and  would  sacri- 
fice it.  It  sets  up  a  private  good  as  the  supreme  object,  and 
regards  the  public  good,  when  it  comes  in  competition  with  it, 
as  worth  nothing.  Place  the  greatest  good  of  the  universe  in 
opposition  to  this  private  interest,  and  selfishness  would  sacri- 
fice it  all.  It  has  been  said  to  an  individual,  "  If  your  eternal 
happiness  must  be  given  up,  or  that  of  all  others,  God  himself 
included,  which  would  you  choose  ?"  and  the  answer  has  been, 
"  Let  my  happiness  be  secured,  whatever  becomes  of  the  hap- 
piness of  all  others.  Let  God  be  dethroned,  and  the  happiness 
of  the  whole  universe  besides  be  given  up,  rather  than  mine." 
This  has  shown  the  supreme  selfishness  of  the  heart  in  its  true 
colors.  Such  indeed  it  is.  And  if  a  worse  temper  than  this 
can  be  found  in  any  part  of  the  universe,  let  it  be  shown  in 
what  it  consists. 

It  needs  no  other  temper  than  selfishness  to  account  for  any 
sin  that  ever  was  committed.  What  prompted  Satan  to  rise  in 
rebellion  against  God,  but  the  desire  of  exalting  himself  ?  What 
argument  prevailed  with  our  first  parents  to  join  in  that  rebel- 
lion, but  the  promise  of  great  advantage  ?  What  occasions  all 
the  wars  among  men,  with  their  attendant  crimes,  but  the  selfish 
passions  of  men  ?  Self  gratification,  in  various  ways,  is  evident- 
ly the  object  aimed  at,  by  all  the  wicked,  in  all  their  various 
transgressions  of  the  law  of  God.  And  if  all  moral  evil  con- 


IN  THE    NINETEENTH    CENTURY.  379 

sists  essentially  in  selfishness,  and  nothing  worse  needs  to  be 
supposed,  in  order  to  account  for  all  the  crimes  that  have  ever 
been  committed,  it  is  plain  that  selfishness  is  wrong. 

The  Scriptures  condemn  selfishness,  and  require  the  contrary 
temper.  The  apostle  speaks  of  it  as  a  great  evil,  that  "  all 
seek  their  own,  not  the  things  which  are  Jesus  Christ's."  And 
in  warning  Timothy  of  the  perilous  times  which  were  to  come, 
he  said,  " for  men  shall  be  lovers  of  their  own  selves"  Our 
Saviour  condemned  those  who  followed  him  from  selfish  mo- 
tives. Satan  could  brinof  no  greater  accusation  against  Job 
than  that  of  being  selfish  in  his  regard  to  God  ;  and  our  Lord 
says  :  "  If  ye  love  them  which  love  you,  what  thank  have  ye  ? 
for  sinners  love  those  that  love  them."  The  divine  injunction 
is :  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
thy  neighbor  as  thyself."  And  if  we  ask  what  kind  of  love  is 
required,  the  Scripture  informs  us  :  "  Charity  (love)  suffereth 
long,  and  is  kind;  charity  envieth  not;  charity  vaunteth  not 
itself,  is  not  puffed  up,  doth  not  behave  itself  unseemly,  seeketh 
not  tier  own"  This  is  the  opposite  of  selfishness.  To  the 
same  purpose  are  other  declarations  :  "  Let  no  man  seek  his  own, 
but  every  man  another's  wealth,  (or  welfare).  Even  as  I  please 
all  men  in  all  things,  not  seeking  mine  own  profit,  but  the  profit 
of  many,  that  they  may  be  saved.  Look  not  every  man  on  his 
own  things,  but  every  man  also  on  the  things  of  others.  Let 
this  mind  be  in  you  which  was  also  in  Christ  Jesus." 

These  considerations  sufficiently  prove  that  selfishness  is 
wrong.  It  is  condemned  uniformly  by  the  Scriptures  ;  and  it 
is  condemned  by  the  common  sense  of  mankind,  and  by  every 
•enlightened  conscience.  All  selfishness  is  sin.  Selfish  religion 
is  the  religion  of  the  unrenewed  heart ;  and  if  trusted  in,  it  will 
destroy  the  soul.  "  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."  He  may  be  greatly  changed,  with- 
out being  born  again.  He  may  be  changed  from  one  degree  of 
selfishness  to  another,  or  from  one  modification  of  selfishness  to 
another,  and  yet  be  selfish  still.  He  may  be  turned  from  seek- 
ing the  things  of  this  world  to  seeking  the  salvation  of  his  soul. 
He  may  embrace  a  kind  of  religion  which  makes  his  own  hap- 
piness his  supreme  object,  and  leads  him  to  seek  it  because  it  is 
his  own.  He  may  be  much  engaged  in  this  religion,  and  yet 
be  wholly  selfish  in  it  all.  And  if  his  religion  is  wholly  selfish, 
it  is  wholly  sinful,  and  will  not  stand  in  the  great  day. 

You  have,  then,  the  grounds  of  our  fears  in  relation  to  the 
converts  of  the  protracted  meetings,  and  the  new-measure  re- 
vivals, which  have  been  so  triumphantly  proclaimed.  We  fear 
that  a  large  part  of  them  are  the  subjects  of  a  false  experience, 
made  up  of  animal  feeling  and  selfish  affection.  And  we  fear 


380 

so  because  we  think  the  means  used  to  promote  these  conver- 
sions are  adapted  to  produce  animal  feeling  and  selfish  affec- 
tion, and  not  adapted  to  produce  genuine  conviction  of  sin,  or 
true  conversion  to  God. 

L.  S.  What  would  you  have  done  to  produce  genuine  con- 
versions ? 

Tk.  I  would  have  truth  and  duty  exhibited,  and  pressed 
upon  the  consciences  of  men.  If  true  love  to  God  consists  in  a 
cordial  approbation  of  his  character,  it  is  necessary  that  that 
character  should  be  exhibited  and  kept  before  the  mind.  If 
conviction  of  sin  is  to  be  produced  for  the  neglect  of  loving 
God  supremely,  the  divine  character  must  be  exhibited,  in  its 
true  light,  so  that  the  sinner  may  feel  that  he  is  bound  to  ap- 
prove of  it.  Nothing  is  more  certain,  than  that  the  proper 
objects  of  holy  affection  must  be  before  the  mind,  in  order  to 
the  existence  of  those  affections.  We  cannot  love  an  object 
which  is  not  thought  of.  We  cannot  love  God  without  think- 
ing of  God.  We  cannot  repent  of  sin  without  thinking  of  sin. 
And  so  of  the  other  Christian  graces.  The  proper  objects  of 
those  affections  in  which  the  various  Christian  graces  consist,  must 
be  before  the  mind,  in  order  to  the  existence  of  those  affections. 
If  a  partial  and  inaccurate  view  of  the  divine  character  is  before 
the  mind,  it  is  impossible  there  should  be  a  clear  and  vigorous 
exercise  of  love  to  God.  If  an  entirely  false  character  is  before 
the  mind,  it  is  plain  that  the  approbation  of  that  would  not  be 
love  to  God,  but  love  to  some  other  being.  Now,  in  some  in- 
stances, I  think  the  character  exhibited  for  the  character  of  God 
is  so  entirely  erroneous,  that  true  love  to  God  cannot  be  exer- 
cised towards  it.  In  many  of  the  discourses  I  have  heard 
among  new-measure  men,  such  a  representation  has  been  given 
of  the  divine  character  as  is  entirely  agreeable  to  the  natural 
heart.  In  this  case  you  have  only  need  to  do  something  to 
excite  feeling  enough  to  gain  the  sinner's  attention,  and  make 
him  wish  to  secure  his  salvation.  Then  present  such  a  view  of 
the  divine  character  as  the  natural  heart  already  loves,  and  ask 
if  he  loves  it ;  and  your  work  is  done.  He  thinks  he  is  a  con- 
vert, while  he  has  not  even  been  the  subject  of  conviction.  To 
produce  a  true  conversion,  you  must  proceed  in  a  different  way. 
The  mind  of  the  natural  man  is  enmity  against  God.  The 
sinner  needs  to  see  this.  He  needs  also  to  be  convinced  that 
he  is  without  excuse  in  this  enmity.  The  true  character  of 
God  needs  to  be  exhibited,  and  held  before  the  mind  till  it  is 
clearly  seen. 

The  sinner  who  attends  to  this,  commonly  finds  no  difficulty 
in  being  sensible  of  his  enmity  to  it.  A  holy  sovereign,  hav- 
ing mercy  on  whom  he  will  have  mercy,  and  hardening  whom 


IN    THE    NINETEENTH    CENTURY.  381 

he  will,  doing  all  for  his  own  glory,  and  working  all  things 
after  the  counsel  of  his  own  will,  is  seldom  clearly  exhibited 
without  making  the  sinner  sensible  that  he  is  displeased  with 
it.  Some  believe  it  true,  and  think  they  must  be  reconciled  to 
it,  in  order  to  be  saved  ;  and  so  choose  to  hear  it,  rather  than 
abandon  all  prospect  of  ever  being  saved.  Some  have  such 
enmity  excited,  that  they  will  not  continue  to  hear  it.  And 
some  persuade  themselves  to  believe  it  is  not  true,  and  take 
effectual  measures  to  prevent  being  annoyed  with  it  any  more. 
But  some,  when  it  so  pleases  a  sovereign  God,  have  their  minds 
arrested,  and  held  in  the  attitude  of  attention  to  it,  painful  as  it 
is.  They  are  made  to  look  at  it,  till  they  see  its  bearing  upon 
their  case.  Their  enmity  against  the  divine  sovereignty,  their 
heart-rising  against  the  hand  that  holds,  and  governs,  and  dis- 
poses of  them,  becomes  sensible.  They  are  convinced  that  God 
is  right,  and  that  they  are  wrong.  They  are  convinced  that 
they  ought  to  love  him  for  those  very  traits  in  his  character  for 
which  they  hate  him.  They  are  convinced  that  they  have  no 
excuse  for  being  unwilling  that  God  should  reign.  They  see 
no  help  for  them,  but  in  the  bare  possibility  that  it  may  be  his 
sovereign  determination  to  glorify  his  mercy  in  their  salvation. 
And  while  they  contemplate  this  bare  possibility,  they  feel 
themselves  driven  almost  to  despair,  by  the  consciousness  that 
there  is  no  hope  in  themselves.  The  more  their  own  interest 
appears  in  danger,  the  more  earnestly  they  cling  to  it,  and  with 
a  farmer  grasp.  They  know  they  must  let  go  their  hold,  and 
leave  it  at  the  divine  disposal.  But  this  seems  like  death  to 
them.  In  this  situation,  while  they  were  looking  for  death 
rather  than  life,  and  contemplating  the  justice  of  that  penalty 
of  the  law,  which  seemed  inevitable,  an  unusual  sensation 
Hashed  across  their  minds — how  just  and  glorious  is  that  pen- 
alty ! — how  right  that  I  should  suffer  it ! — how  worthy  of  praise 
is  God  for  inflicting  it ! — how  glorious  is  his  sovereignty  ! — 
how  suitable  it  is  that  he  should  reign,  and  dispose  of  every 
creature  as  he  sees  fit ! — how  wonderful  is  the  mercy  that  saves 
any  of  our  guilty  race  ! — and  how  proper  it  is  that  God  should 
have  mercy  on  whom  he  will  have  mercy,  and  harden  whom 
he  will ! — that  he  should  take  the  same  lump,  and  mould  a 
part  into  vessels  of  mercy,  and  a  part  into  vessels  of  wrath  ! 
Since  all  deserve  to  perish,  what  daring  impiety  is  it  for  any  to 
complain  that  others  should  be  saved,  while  they  are  treated 
according  to  their  deserts. 

Such  feelings  as  these  I  expect  to  see  produced,  when  these 
truths  are  kept  before  the  mind,  and  it  pleases  a  sovereign  God 
to  operate  upon  the  hearts  of  sinners  by  his  Holy  Spirit.  And 
I  should  have  far  greater  hope  that  such  conversions  would 


382 


THE  PILGRIM'S  PROGRESS 


wear  well,  and  that  a  greater  proportion  of  them  would  prove 
genuine,  than  where  these  truths  are  not  exhibited. 

L.  S.  You  say  nothing  of  prayer.  Do  you  mean  to  make 
that  of  no  account  ? 

Th.  By  no  means.  But  I  would  have  no  undue  importance 
attached  to  it  as  a  medium  of  religious  impression.  I  think  it 
has  been  altogether  exalted  out  of  its  place,  by  new-measure 
men.  It  is  said  of  the  apostles,  that  they  "  so  spake,  that  a 
great  multitude,  both  of  the  Jews,  and  also  of  the  Greeks,  be- 
lieved." So  spake,  not  so  prayed.  Paul  says,  "  it  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  believe." 
Not  by  the  efficacy  of  praying.  And  he  grounds  his  appeal  to 
the  elders  of  Ephesus,  that  he  is  pure  from  the  blood  of  all 
men,  not  on  the  fact  that  he  had  prayed  as  he  ought  for  them, 
but  that  he  had  not  shunned  to  declare  unto  them  all  the  coun- 
sel of  God.  Yet,  I  believe  that  as  Paul  may  plant  and  Apollos 
water  in  vain,  unless  God  give  the  increase,  we  should  pray 
for  the  Holy  Spirit  to  give  the  word  success.  Paul  often  asks 
the  prayers  of  Christians,  for  himself  and  his  fellow-laborers, 
that  they  may  be  made  faithful.  "  Praying  always  with  all 
prayer  and  supplication  in  the  Spirit,  and  watching  thereunto 
with  all  perseverance,  and  supplication  for  all  saints  ;  and  for 
me  that  utterance  may  be  given  unto  me,  that  I  may  open  my 
mouth  boldly,  to  make  known  the  mystery  of  the  Gospel." 
"  Finally,  brethren,  pray  for  us,  that  the  word  of  the  Lord  may 
have  free  course,  and  be  glorified."  But  while  prayer  is  an 
important  part  of  the  divinely  appointed  instrumentality  for 
the  conversion  of  men,  I  think  it  necessary  to  observe  that  it  is 
unscriptural  to  represent  it  as  the  chief  instrument  of  religious 
impression,  as  new-measure  men  have  done. 

L.  S.  Perhaps  you  have  reference  to  what  you  consider 
errors  in  relation  to  the  prayer  of  faith,  and  female  praying, 
and  the  like. 

Th.  I  had  a  particular  aspect  of  the  matter  in  my  mind. 
It  was  the  influence  which  the  prayers  which  are  offered  for 
sinners  in  their  presence  and  hearing  may  have  upon  their 
minds.  If  they  are  so  expressed  as  to  excite  the  expectation 
in  the  minds  of  sinners,  that  now  they  shall  be  converted,  be- 
cause they  are  prayed  for  in  such  a  manner,  I  can  scarce  think 
of  any  one  thing  which  seems  likely  to  do  more  to  deceive  them 
with  a  false  hope.  When  sinners  are  awakened,  they  fly  to 
their  own  doings  with  redoubled  diligence,  and  trust  to  them 
with  greater  confidence,  expecting  to  save  themselves  by  their 
own  efforts.  The  tendency  of  the  divine  influence  which  is 
operating  upon  their  minds,  is  to  drive  them  from  these  re- 
fuges of  lies,  and  bring  them  to  self  despair.  All  our  labors 


IN    THE    NINETEENTH    CENTURY.  383 

with  them,  and  all  our  prayers  for  them  in  their  hearing,  should 
tend  to  the  same  end.  They  must  be  slain  by  the  law,  be- 
fore they  can  be  made  alive  by  grace.  I  would  have  sinners 
prayed  for,  therefore,  in  such  a  manner  as  to  lead  them  to  feel 
that  they  are  in  the  hands  of  a  sovereign  God,  and  that  there 
we  wish  them  to  be ;  and  that  to  his  disposal  we  wish  to  sub- 
mit them,  as  well  as  ourselves,  and  all  other  interests,  for  time 
and  eternity. 

Ard.  The  praying  most  common  among  new-measure  peo- 
ple, is  very  different  from  that. 

Th.  Yes ;  different  in  many  respects.  Besides  its  being 
adapted  to  lead  sinners  into  a  false  hope,  it  is  adapted  to  do 
much  mischief  in  various  ways.  I  would  have  every-body  en- 
couraged to  pray  in  the  presence  of  others,  in  order  that  they 
may  become  qualified  for  the  acceptable  and  profitable  per- 
formance of  this  duty.  But  I  think  for  a  young  convert,  it 
would  be  better  to  have  him  do  it  in  the  presence  of  a  very 
few,  who  could  take  a  suitable  opportunity  to  point  out  his 
defects  to  him,  and  have  them  corrected.  I  would  by  no  means 
have  those  very  young,  and  very  ignorant,  take  part  in  the 
public  prayer-meetings.  Every  thing  there  ought  to  be  done 
judiciously,  and  with  an  eye  to  the  good  of  those  present. 
Men  of  education  and  improved  taste  are  sometimes — and  it 
is  desirable  they  should  be  often — present  at  such  meetings. 
And  nothing  ought  to  occur,  which  will  give  to  religion  a  re- 
pulsive aspect,  nothing  to  offend  the  finest  taste  or  shock  the 
nicest  sensibility.  Let  those  \\4io  are  not  prepared  for  the  ac- 
ceptable and  profitable  performance  of  this  duty,  whether 
through  inexperience,  want  of  education,  want  of  good  sense, 
or  any  other  defect,  be  taught  to  keep  back,  and  exercise  their 
gifts  in  smaller  circles,  till  they  can  perform  the  duty  in  a  man- 
ner that  will  not  bring  the  worship  of  God  into  contempt,  as 
has  been  too  often  done. 


CHAPTER  LIII. 

Love-self.  I  have  heard  some  new-measure  men  represent 
true  religion  as  disinterested,  and  speak  of  selfish  religion  as 
wrong,  who  did  not  carry  their  sentiments  to  such  a  length  as 
you  do,  and  with  whom  I  could,  on  the  whole,  get  along  pretty 
well. 


384 

Thoughtful.  How  did  they  explain  their  sentiments,  so  as  to 
be  more  agreeable  to  you  ? 

L.  S.  They  consider  happiness  as  the  great  good  which 
every  being  must  aim  at,  as  an  ultimate  object ;  and  misery  as 
the  great  evil  to  be  avoided.  Holiness  they  consider  a  good, 
because  it  is  the  means  of  happiness ;  and  sin  as  an  evil,  be- 
cause it  leads  to  misery.  Their  idea  of  the  goodness  of  God  is, 
that  he  places  his  happiness  in  promoting,  as  far  as  in  his 
power,  the  happiness  of  his  creatures.  When  he  is  said  to  do 
all  things  for  his  own  glory,  they  understand  it  to  mean,  that 
he  does  all  with  a  view  to  promote  the  highest  happiness  of 
his  creatures.  The  glory  of  God  consists  in  his  goodness. 
His  natural  perfections,  his  infinite  knowledge,  his  almighty 
power,  his  universal  presence,  would  be  objects  of  terror,  if 
not  under  the  direction  of  infinite  goodness.  Now,  if  his  good- 
ness consists  in  seeking  the  greatest  happiness  of  his  creatures, 
and  it  is  his  glory  to  make  them  all  as  happy  as  possible, 
there  seems  to  be  an  inseparable  connection,  if  not  an  identity, 
between  the  two.  To  seek  the  highest  happiness  of  creatures, 
and  to  seek  the  glory  of  God,  seems  to  be  about  the  same 
thing. 

Th.  Let  it  be  taken  for  granted  that  happiness  is  the  great- 
est good  ;  that  God  finds  his  happiness  only  in  communicating 
happiness  to  others;  that  the  only  object  he  could  have  in 
making  creatures,  was,  to  exercise  his  goodness  in  communi- 
cating happiness  to  them  ;  and  it  is  easy  to  come  to  the  conclu- 
sion, that,  since  the  glory  of  God  consists  in  his  goodness,  the 
highest  glory  of  God  is  promoted  by  securing  the  highest  hap- 
piness of  his  creatures,  and  by  nothing  else.  This  view  of  the 
glory  of  God  must  be  entirely  agreeable  to  the  natural  temper 
of  mankind.  That  temper  is  to  seek  their  own  happiness  ;  and 
it  lends  them  to  love  all  those  who  appear  to  them  to  be  desir- 
ous of  securing  it,  and  ready  to  do  all  they  can  to  accomplish 
that  end.  And  they  are  highly  pleased  to  have  a  being  of  in- 
finite knowledge  and  almighty  power,  engaged  with  all  his 
heart,  in  endeavoring  to  secure  that  which  they  most  of  all  de- 
sire. And  if  they  can  thus  identify  the  glory  of  God  with 
their  own  happiness,  they  are  quite  willing  to  adopt  the  lan- 
guage of  Scripture,  and  profess  to  do  all  to  the  glory  of  God, 
understanding  it,  as  they  do,  to  mean  that  which  is  inseparable 
from  their  own  highest  happiness.  Thus,  I  think,  men  may 
deceive  themselves,  and  think  they  are  seeking  the  glory  of 
God  as  their  supreme  object,  when  they  are  perfectly  selfish 
after  all. 

Ard.  It  would  need  no  change  of  heart  for  the  sinner  to  love 
God,  if  that  were  a  correct  view  of  the  subject. 


IN    THE    NINETEENTH    CENTURY.  385 

Th.  No.  And  I  once  read  a  book,  which  represented  the 
great  change  in  regeneration  as  the  work  of  the  Holy  Spirit 
enlightening  the  understanding,  to  see  the  true  character  of 
God,  upon  which  the  heart  was  represented  as  coming  right  of 
course.  This  view  of  the  glory  of  God  must  have  been  the 
foundation  of  that  scheme  of  regeneration.  For,  as  soon  as  any 
selfish  creature  views  God  as  seeking  his  happiness,  in  a  way 
that  is  agreeable  to  him,  and  doing  all  he  can  to  promote  it, 
he  will  love  him  of  course.  This  was  a  book  professedly  Cal- 
vinistic.  But  I  saw  the  same  view  of  the  matter,  in  substance, 
m  a  Swedenborgian  book,  where  the  atonement  was  repre- 
sented as  the  same  with  reconciliation,  and  the  design  of 
Christ's  coming  into  the  world  was  represented  to  be  to  re- 
concile men  to  God,  by  bringing  God  so  near  that  they  could 
see  him  in  his  true  character,  when  they  would  love  him  of 
course. 

Ard.  If  all  that  is  wrong  in  the  sinner  is  his  ignorance ;  if 
he  is  only  under  a  mistake,  he  might  be  reconciled  to  God,  by 
having  his  ignorance  removed.  But,  as  the  sinner's  heart  is 
enmity  against  God ;  if  he  is  led  to  love  God  by  a  change  in 
his  view  of  his  character,  it  can  be  only  with  a  selfish  love. 

L.  S.  But,  methinks  there  is  something  very  pleasant  in  that 
view  of  the  divine  character,  which  makes  the  glory  of  God 
consist  in  his  promoting  the  greatest  possible  happiness  of  his 
creatures. 

Th.  Very  pleasant,  of  course,  it  must  be,  to  a  perfectly  sel- 
fish heart. 

F,  W.  I  should  think  that  you,  who  pretend  to  so  much  dis- 
interestedness, would  be  ashamed  to  confess  that  you  are  not 
pleased  with  that  view  of  the  divine  goodness. 

Th.  You  seem  to  forget  that  disinterestedness  regards  all 
things  according  to  their  intrinsic  importance,  so  far  as  that  is 
seen.  If  I  am  disinterested,  I  cannot  regard  the  happiness  of 
creatures  as  a  supreme  object,  because  it  is  not  the  most  im- 
portant object  in  the  universe.  The  glory  of  God  is  a  much 
more  important  object. 

F.  W.  Yes ;  but  the  glory  of  God  consists  in  goodness. 

Th.  Certainly ;  but  what  then  ? 

F.  W.  Why,  his  goodness  prompts  him  to  communicate  all 
the  good  he  can,  and  make  all  as  happy  as  he  can. 

Th.  Why  does  it  not  lead  him  to  save  all,  then  ? 

F.  W.  Because  he  cannot.  They  reject  the  offer,  and  com- 
pel him  to  punish  them. 

Th.  You  think,  then,  that  he  wishes  to  save  all ;  that  he 
wishes  all  would  consent  to  be  saved  ;  and  tries  to  make  them 
willing,  but  cannot. 

33 


386 

F.  W.  I  do ;  and  I  think  he  would  be  more  glorified  in 
saving  all,  than  he  is  in  saving,  a  part.  And,  consequently, 
if  you  desire  his  glory  above  every  thing  else,  you  must  desire 
to  have  all  men  saved. 

Th.  When  looking  at  the  good  of  creatures  only,  benevo- 
lence certainly  leads  to  desire  their  happiness.  But  we  are  not 
at  liberty  to  confine  our  regards  to  creatures  only.  We  must 
extend  our  regards  to  God,  as  well  as  to  creatures. 

F,  W.  A  regard  to  his  glory  would  lead  you  to  desire  the 
salvation  of  every  creature,  since  his  glory  would  be  best  pro- 
moted by  having  all  saved. 

Th.  Do  you  not  think  he  will  be  glorified  in  the  punishment 
of  the  wicked  ? 

F.  W.  Yes ;  but  less  than  he  would  be  in  their  salvation. 

Th.  How  does  that  appear  ? 

F.  W.  Mercy  and  justice  are  both  exercised  in  the  salvation 
of  a  sinner,  but  justice  only  in  his  punishment.  The  justice  of 
God  is  sufficiently  manifested  in  the  atonement  ;  and  mercy  is 
manifested  in  the  pardon  of  a  sinner.  So  that  I  think  it  right 
to  say  that  God  is  more  glorified  in  the  salvation  of  a  sinner, 
than  he  is  in  his  destruction. 

L.  S.  And  I  think  God  would  be  most  glorified  in  the  salva- 
tion of  all  men  ;  and  that  if  any  are  lost,  it  is  so  much  lost 
from  the  glory  of  God. 

Tli.  The  greatest  glory  of  God  requires  the  most  perfect  ex- 
ercise, exhibition,  and  gratification,  of  all  his  perfections ;  not 
one  or  two  alone,  but  all.  And  infinite  wisdom  has  devised  a 
plan  which  is  best  adapted  to  secure  this,  which  it  is  now  car- 
rying into  effect,  in  the  works  of  creation,  providence,  and 
grace.  It  is  plain  that  his  grace  and  mercy  could  have  had  no 
opportunity  to  be  exercised,  if  there  had  not  been  guilty  and 
miserable  creatures  on  whom  to  bestow  favors.  It  is  equally 
plain  that  his  vindictive  justice  could  have  had  no  opportunity 
to  be  exercised,  if  there  had  been  no  guilty  creatures  to  be 
punished  according  to  their  deserts.  If  the  highest  glory  of 
God  consists  in  the  most  perfect  exercise  and  display  of  all  his 
perfections,  it  is  plain,  that  the  highest  glory  of  God  required 
the  existence  of  a  world  of  sinners,  of  whom  some  shall  be 
saved  and  some  lost ;  and  his  wisdom  and  sovereignty  are  exer- 
cised in  determining  how  many  of  each,  and  who  shall  compose 
each  class.  If  all  should  be  lost,  mercy  would  not  have  its 
perfect  exercise;  and  if  all  should  be  saved,  justice  would  not 
have  its  perfect  exercise.  By  the  most  perfect  exercise  of  the 
divine  perfections,  is  meant  such  a  harmonious  exercise  of  the 
whole,  as  furnishes  the  most  perfect  gratification  of  the  whole, 
and  shows  their  beauty  to  the  best  advantage. 


IN    THE    NINETEENTH    CENTURY.  387 

L.  S.  But  justice  had  its  perfect  exercise  in  the  sufferings 
of  Christ ;  and  there  is  no  need  that  any  should  be  lost  in 
order  to  glorify  that  attribute. 

Th.  Then  all  must  be  saved.  For  if  the  glory  of  the  divine 
justice  does  not  require  the  destruction  of  those  who  are  lost, 
and  the  highest  glory  of  God  will  be  sacrificed  if  they  are  not 
saved ;  then,  certainly,  they  will  be  saved.  But  it  is  not  true 
that  the  sufferings  of  Christ  furnished  an  exercise  of  the  vin- 
dictive justice  of  God.  The  Father  did  not  punish  the  Son. 
He  ever  regarded  him  as  his  beloved  Son,  in  whom  he  is  well 
pleased.  Vindictive  justice  is  exercised  in  punishing  the  guilty. 
He  suffered  the  just  for  the  unjust.  His  sufferings,  voluntarily 
endured  for  sinful  men,  furnished  a  sufficient  ground  for  the 
offer  of  mercy  to  them,  and  a  sufficient  security  that  when  par- 
don should  be  bestowed  upon  the  penitent  for  the  sake  of  his 
atonement,  none  should  take  encouragement  from  that  to  com- 
mit sin  in  the  hope  of  pardon  without  an  atonement.  But  his 
sufferings  were  not  the  evil  threatened  in  the  law  to  those  who 
transgressed.  That  evil  was  eternal  death ;  and  he  did  not 
suffer  eternal  death.  He  did  not  suffer  the  punishment  which 
was  due  to  sinful  men ;  that  punishment  is  remitted  to  such 
as  believe  in  Christ.  His  sufferings  furnished  no  exercise  of 
vindictive  justice,  but  only  of  public  justice.  By  them  God 
secured  the  honor  of  his  government,  and  showed  how  he  could 
be  just  to  himself,  while  forgiving  sin.  When  he  makes  the 
offer  of  pardon,  all  reject  it.  But  it  is  desirable  that  some 
should  be  saved,  for  the  glory  of  his  mercy,  and  some  pun- 
ished for  the  glory  of  his  justice.  And  so  he  has  determined 
it  shall  be. 

F.  W.  But  is  not  God  more  glorified  in  the  salvation  of  a 
sinner,  than  he  is  in  his  destruction  ? 

Th.  If  you  mean  to  ask,  whether  God  is  not  more  glorified 
in  the  salvation  of  Paul,  than  he  would  have  been  in  his  de- 
struction ;  I  answer,  yes  :  and  the  reason  I  have  to  think  so,  is, 
that  God  has  actually  saved  Paul ;  and  I  believe  he  always 
does  that  which  is  most  for  his  glory.  And,  on  the  same 
ground,  I  should  affirm,  that  God  is  more  glorified  in  the  de- 
struction of  Judas,  than  he  would  have  been  in  his  salvation, 
because  he  has  actually  destroyed  Judas.  If  the  meaning  is, 
whether  God  is  not  more  glorified  in  the  salvation  of  Paul  than 
he  is  in  the  destruction  of  Judas,  I  cannot  tell ;  I  have  no  means 
of  knowing.  More  things  need  to  be  known,  in  order  to  an- 
swer that,  than  I  have  at  present  the  means  of  knowing.  If 
the  meaning  is,  whether  God  is  not  more  glorified  in  the  salva- 
tion of  one,  than  he  is  in  the  destruction  of  another,  whose  de- 
gree of  guilt  is  the  same,  and  whose  capacities  for  enjoyment 


388  THE  PILGRIM'S  PROGRESS 

and  suffering  are  the  same  ;  I  cannot  tell  ;  nnd  I  can  think  of  nc 
use  it  would  be  to  me  to  know,  if  I  could.  If  the  meaning  of 
your  question  is,  whether,  if  we  Ink*1  an  individual  sinner,  who 
is  now  alive,  nnd  unconverted,  we  have  not  reason  to  believe 
that  God  would  be  more  glorified  in  saving  than  he  would  be 
in  destroying-  him  ;  I  answer,  no  ;  we  have  no  reason  to  believe 
so.  For,  if  we  had,  we  should  have  the  same  reason  to  believe 
that  God  will  save  him  ;  since  lie  will  certainly  do  that  which 
is  most  for  his  glory ;  and  we  have  no  information  beforehand 
with  respect  to  sinners  around  us,  which  it  is  most  for  his 
glory  to  save,  and  which  it  is  most  for  his  glory  to  destroy. 

F.  W.  How  can  God  be  glorified  in  the  destruction  of  a 
sinner  ?  That  is  very  dark  to  me. 

Th.  The  highest  glory  of  God  requires  the  most  perfect  ex- 
ercise of  his  justice,  as  well  as  of  his  mercy.  Justice  is  as  es- 
sential an  attribute  of  God,  as  mercy  is  ;  and  it  is  too  much  for 
sinful  creatures  to  say,  that  it  is  not,  in  itself,  as  glorious  an 
attribute,  and  that  it  is  not  as  desirable  that  it  should  have  its 
most  perfect  exercise.  Indeed,  I  can  see  no  reason  why  any 
should  think  it  less  glorious  than  mercy,  unless  it  is  because 
they  are  selfish  creatures,  and  regard  their  own  happiness  more 
than  the  glory  of  God.  It  is  perfectly  natural  that  such  should 
be  particularly  displeased  with  that  part  of  the  divine  charac- 
ter which  they  fear  will  require  the  sacrifice  of  their  interest, 
which  is  all  they  value.  But  holy  beings  must  love  the  vindic- 
tive justice  of  God.  None  can  be  holy  who  do  not.  It  must 
appear  an  amiable  attribute  in  their  eyes.  For  it  is  the  very 
nature  of  holiness  to  hate  sin.  And  the  punishments  which 
God  inflicts  upon  the  wicked,  in  the  exercise  of  his  vindictive 
justice,  are  nothing  but  the  proper  tokens  of  his  disapprobation 
of  them  for  their  wicked  conduct.  If  there  were  but  one 
creature  in  the  universe,  and  he  a  sinner,  it  would  be  insepara- 
ble from  the  holy  nature  of  God  to  disapprove  of  that  sinful 
creature  ;  and  the  honor  of  God  would  require,  that  he  should 
let  that  creature  know  his  disapprobation,  by  proper  tokens, 
that  he  might  not  vainly  think  God  was  altogether  such  a  one 
as  himself.  If  holiness  is  beautiful,  then  hatred  of  sin  is  equally 
beautiful ;  and  it  is  beautiful  to  have  it  manifested  by  proper 
tokens  ;  and  all  who  love  holiness  must  desire  to  see  it  done. 
And  as  long  as  holiness  shall  appear  beautiful  in  the  eyes  of 
the  holy  inhabitants  of  heaven,  it  will  appear  desirable  to  them 
to  have  God  continue  the  tokens  of  his  disapprobation  of  sin, 
by  the  everlasting  exercise  of  his  vindictive  justice  upon  the 
workers  of  iniquity.  And  it  ought  not  to  be  forgotten,  that 
the  value  which  God  puts  upon  the  mercy  of  the  Gospel, 
which  sinners  reject,  will  be  clearly  seen  in  the  punishment 


IN    THE    NINETEENTH    CENTURY.  389 

which  they  endure  for  that  rejection.  Nor  ought  it  to  be 
overlooked  that  there  is  another  good  end  to  be  answered 
by  the  everlasting  punishment  of  the  wicked.  It  is  diffi- 
cult to  conceive  how  the  greatness  of  the  grace  and  mercy 
of  God  towards  them  that  are  saved  should  be  seen,  in  the 
clearest  light,  without  a  living  example  before  the  eyes  of  in- 
telligent beings  of  what  they  deserved,  and  from  what  divine 
grace  and  mercy  have  delivered  them.  The  endless  punish- 
ment of  the  wicked  will  furnish  such  an  example.  And  while 
11  holy  beings  "  shall  go  forth,  and  look  upon  the  carcasses  of 
Jie  men  that  have  transgressed  against  the  Lord,  while  their 
worm  shall  not  die,  neither  shall  their  fire  be  quenched,  and 
they  shall  be  an  abhorring  unto  all  good  beings,"  they  will  re- 
turn with  higher  views  of  the  grace  of  God  towards  the  re- 
deemed, and  be  prepared  to  sing  with  higher  notes  the  wonders 
of  redeeming  love. 

L,  S.  It  seems  to  me  a  horrible  doctrine,  to  teach  that  some 
must  be  lost  forever,  for  the  purpose  of  making  the  rest  hap- 
pier. 

Tli.  There  is  n'o  such  doctrine  taught,  that  I  know  of.  It  is 
a  gross  perversion  of  the  truth,  thus  to  represent  it.  The  doc- 
trine is,  that  some  must  be  punished  for  the  glory  of  God,  to 
furnish  the  most  perfect  exercise  and  exhibition  of  his  glorious 
justice. 

L.  S.  You  seem  to  take  pleasure  in  contemplating  the  exer- 
cise of  vindictive  justice;  but  I  cannot.  I  have  no  heart  to 
delight  in  it. 

Tk.  I  am  sorry  you  have  not ;  for  praising  God  for  his  jus- 
tice has  made  a  part  of  the  worship  of  the  scripture  saints, 
and  it  will  form  a  part  of  the  employments  of  heaven.  And 
if  you  have  no  heart  to  relish  the  employments  of  heaven,  how 
can  you  expect  to  be  received  there  ?  When  God  destroyed 
Pharaoh  at  the  Red  Sea,  "then  sang  Moses  and  the  children 
of  Israel  this  song  unto  the  Lord,  and  spake,  saying,  I  will  sing 
unto  the  Lord,  for  he  hath  triumphed  gloriously  ;  the  horse 
and  his  rider  hath  he  thrown  into  the  sea.  The  Lord  is  a  man 
of  war  ;  the  Lord  is  his  name.  Pharaoh's  chariots  and  his  host 
hath  he  cast  into  the  sea :  his  chosen  captains  also  are  drowned 
in  the  Red  Sea.  The  depths  have  covered  them  :  they  sank 
into  the  bottom  as  a  stone.  Thy  light  hand,  0  Lord,  is  be- 
come glorious  in  power :  thy  right  hand,  0  Lord,  hath  dashed 
in  pieces  the  enemy.  Thou  didst  blow  with  thy  wind,  the  sea 
covered  them:  they  sank  as  lead  in  the  mighty  waters.  Who 
is  like  unto  thee,  0  Lord,  among  the  gods  ?  who  is  like  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders  ?"  The 
136th  Psalm  is  similar.  "0  give  thanks  unto  the  Lord;  for 


390 

he  is  good:  for  his  mercy  emlureth  forever.  To  him  that 
smote  Egypt  in  their  first-born :  for  his  mercy  cndureth  for- 
ever. And  brought  out  Israel  from  among  them  :  for  his  mercy 
endureth  forever.  With  a  strong  hand  and  with  a  stretched  out 
arm :  for  his  mercy  endureth  forever.  To  him  which  divided 
the  Red  Sea  into  parts ;  for  his  mercy  endureth  forever :  and 
made  Israel  to  pass  through  the  midst  of  it ;  for  his  mercy  en- 
dureth forever :  but  overthrew  Pharaoh  and  his  host  in  the 
Red  Sea  ;  for  his  mercy  endureth  forever."  In  Rev.  15,  John 
saw  the  heavenly  hosts  with  the  harps  of  God,  singing  the  song 
of  Moses  and  the  Lamb,  and  praising  God  for  executing  his  judg- 
ments upon  the  wicked.  In  the  18th  chapter  upon  the  destruc- 
tion of  mystical  Babylon,  it  is  said,  "  Rejoice  over  her,  thou  hea- 
ven, and  ye  holy  apostles  and  prophets ;  for  God  hath  avenged 
you  on  her."  And  in  the  19th  chapter,  "  And  after  these  things, 
I  heard  a  great  voice  of  much  people  in  heaven,  saying,  Alle- 
luia; salvation,  and  glory,  and  honor,  and  power,  unto  the 
Lord  our  God :  for  true  and  righteous  are  his  judgments  :  for 
he  hath  judged  the  great  whore,  which  did  corrupt  the  earth 
with  her  fornication,  and  hath  avenged  the  fclood  of  his  ser- 
vants at  her  hand.  And  again  they  said,  Alleluia ;  and  her 
smoke  rose  up  forever  and  ever." 


CHAPTER  LIV. 

Love-self.  I  confess  that  I  cannot  take  any  pleasure  in  the 
contemplation  of  such  scenes ;  and  if  you  can,  I  do  not  envy 
you  your  feelings. 

Thoughtful.  Not  take  pleasure  in  those  things  in  which  the 
heavenly  hosts  take  pleasure  ? 

L.  S.  I  do  not  see  how  the  heavenly  hosts  can  be  justified 
in  rejoicing  in  the  misery  of  those  that  are  destroyed.  That 
seems  to  me  like  malevolence,  and  not  like  the  benevolence  you 
boast  of. 

Th-.  You  confound  things  that  differ  widely.  None  of  those 
passages  of  Scripture  imply  that  the  inhabitants  of  heaven  or 
saints  on  earth  rejoice  in  the  misery  of  those  that  are  destroyed. 
That  would,  indeed,  be  malevolence.  But  they  may  rejoice  in 
having  justice  done.  And  they  may  praise  God  for  doing  right 
in  the  execution  of  his  judgments.  When  the  Israelites  had 
crossed  the  Red  Sea  in  safety,  and  God  had  destroyed  the 


IN    THE    NINETEENTH    CENTURY.  391 

Egyptians,  it  would  have  been  according  to  the  dictates  of  self- 
ishness for  the  Israelites  to  exult  in  their  deliverance,  and  tri- 
umph over  their  fallen  enemy.  A  malignant  pleasure  in  the 
sufferings  of  their  enemy,  would  have  been  in  character  for 
selBsh  men.  But  Moses  was  a  benevolent  man.  Moses  re- 
garded the  good  of  the  Egyptians  according  to  its  importance ; 
and  he  regarded  the  good  of  Israel  according  to  its  importance. 
But  he  regarded  the  glory  of  God  more  than  both.  And  when 
God,  for  that  time,  gave  up  the  good  of  the  Egyptians,  and 
secured  the  good  of  Israel,  and  made  a  glorious  display  of  his 
own  justice  and  power  upon  the  Egyptians,  Moses  rejoiced  in 
the  divine  perfections,  and  praised  the  Lord  for  the  glorious 
display  of  them  which  he  had  made.  And  so  in  the  other 
cases.  Holy  beings  rejoice  in  the  exercise  of  the  divine  justice, 
but  not  in  the  misery  which  the  wicked  endure.  I  beg  you  to 
bt'ur  this  distinction  in  mind,  and  not  ascribe  to  the  Scripture 
worthies  a  malignant  pleasure,  which  their  very  souls  would 
abhor.  And  I  ask  also,  that  you  would  not  do  me  the  injus- 
tice of  ascribing  to  me  the  attempt  to  justify  the  indulgence  of 
malevolent  feelings,  because  I  do  justify  the  exercise  of  the 
divine  justice,  and  insist  that  it  is  a  glorious  attribute,  and  wor- 
thy of  the  praise  of  all  intelligent  creatures. 

L.  S.  And  if  you  can  praise  God  for  the  execution  of  his 
judgments,  why  can  you  not  pray  for  his  justice  to  be  exer- 
cised, in  the  destruction  of  the  wicked  ? 

Th.  There  are  some  instances  on  record  of  such  prayers ; 
but  I  do  not  suppose  they  are  intended  for  our  imitation.  They 
were  offered  by  inspired  men,  who  knew  that  the  persons  for 
whose  destruction  they  prayed  were  devoted  to  destruction ; 
and  doubtless  they  had  their  minds  directed  to  the  exercise  of 
the  divine  justice  in  the  case,  as  something  desirable  and  glo- 
rious. We  are  not  prophets,  nor  inspired  men ;  and  though 
we  know  that  the  exercise  of  justice  is  desirable,  as  well  as  that 
of  mercy,  I  think  we  are  not  called  upon  to  select  the  objects 
of  it.  While  we  leave  all  men  to  the  divine  disposal,  in  cordial 
submission,  we  are  certainly  permitted  to  pray  for  blessings 
upon  them. 

Ard.  The  prayers  of  inspired  men  for  the  destruction  of  the 
wicked,  have  always  appeared  a  difficult  matter  to  explain. 
But  I  think  I  see  it  now. 

Th.  Some  have  tried  to  get  rid  of  the  difficulty,  by  saying 
that  the  words  were  wrongly  translated,  and  ought  to  be  ren- 
dered in  the  future  tense.  And  others  by  saying,  that  the 
Psalmist  speaks  in  the  name  of  the  Lord  Jesus  Christ,  and 
rather  pronounces  the  judgment  of  God,  than  prays  for  it. 
But  if  both  these  things  should  be  admitted  as  applicable  to 


392  THE  PILGRIM'S  PROGRESS 

some  cases,  they  are  not  applicable  to  all.  There  are  some 
cases  where  the  inspired  writer  clearly  prays  for  the  destruc- 
tion of  his  enemies.  We  cannot  suppose  he  does  this  from  any 
revengeful  or  malevolent  feelings,  but  that,  knowing  by  the 
spirit  of  inspiration,  that  these  persons  were  devoted  to  des- 
tructio*  as  monuments  of  the  divine  justice,  he  desires  to  have 
the  justice  of  God  thus  glorified.  "Destroy  thou  them,  O 
God ;  let  them  fall  by  their  own  counsels ;  cast  them  out  in 
the  multitude  of  their  transgressions ;  for  they  have  rebelled 
against  thee." — "  Consume  them  in  wrath,  consume  them  that 
they  may  not  be :  and  let  them  know  that  God  ruleth  in  Jacob 
unto  the  ends  of  the  earth." — "Let  their  table  become  a  snare 
before  them :  and  that  which  should  have  been  for  their  wel- 
fare, let  it  become  a  trap.  Let  their  eyes  be  darkened,  that 
they  see  not ;  and  make  their  loins  continually  to  shake.  Pour 
out  thine  indignation  upon  them,  and  let  thy  wrathful  anger 
take  hold  of  them." — "  Pour  out  thy  fury  upon  the  heathen 
that  know  thee  not,  and  upon  the  families  that  call  not  on  thy 
name." — "  Render  unto  them  a  recompense,  O  Lord,  accord- 
ing to  the  work  of  their  hands.  Give  them  sorrow  of  heart, 
thy  curse  unto  them.  Persecute  and  destroy  them  in  anger 
from  under  the  heavens  of  the  Lord."  These  are  a  few  speci- 
mens out  of  many.  But  they  are  sufficient  to  show,  that  holy 
men  of  God,  speaking  as  they  were  moved  by  the  Holy  Ghost, 
often  prayed  for  the  exercise  of  the  divine  justice.  And  if  we 
consider  this,  in  connection  with  the  songs  of  praise  which  have 
been  uttered  under  the  influence  of  the  same  spirit  of  inspira- 
tion, I  think  we  shall  see  abundant  reason  to  conclude  that  the 
exercise  of  divine  justice  is  as  really  desirable  as  the  exercise 
of  divine  mercy,  and  that  God  is  as  worthy  to  be  loved  and 
praised  for  the  one  as  he  is  for  the  other. 

Ard.  It  has  been  intimated  in  some  of  our  discussions,  that 
happiness  is  commonly  held  up  as  the  great  good  which  is  to 
be  sought,  and  misery  the  great  evil  which  is  to  be  avoided. 
Is  that  the  real  opinion  of  new-measure  men  ? 

L.  S.  It  is  the  opinion  of  some  of  them,  I  know.  Whether 
it  is  of  all,  I  do  not  know.  It  is  mine,  however. 

Th.  What,  then,  do  you  consider  holiness  and  sin  ? 

L.  S.  I  consider  holiness  to  be  the  means  of  happiness,  and 
sin  to  be  the  means  of  misery.  Holiness  is  good,  because  it 
tends  to  happiness.  Sin  is  evil,  because  it  tends  to  misery. 
And  sin  would  be  just  as  good  as  holiness,  if  it  only  had  an 
equal  tendency  to  happiness. 

Th.  That  seems  to  me  to  annihilate  the  distinction  between 
natural  and  moral  good,  and  between  natural  and  moral  evil : 
and  to  resolve  all  good  and  evil  into  a  calculation  of  loss  and 


IN    THE    NINETEENTH    CENTURY.  393 

gain.     It  makes  utility  constitute  virtue  ;  and  allows  to  God 
no  other  sort  of  excellence  than  belongs  to  the  sun,  which  is  so 

Usrful  tO  US. 

L.  S.  Pray,  what  is  virtue,  other  than  the  means  of  happi- 
.   and  what  is  sin,  other  than  the  means  of  misery?     "I 
know  that  virtue  is  good  as  the  means  of  happiness :  what  else 
is  it  good  for?" 

T/t.  Virtue  is  good,  because  it  is  right ;  and  sin  is  evil,  be- 
r.-uise  it  is  wrong.  That  virtue  is  right,  or  worthy  of  esteem  in 
itself,  is  its  moral  goodness ;  that  sin  is  wrong,  or  worthy  of 
disapprobation  in  itself,  is  its  moral  evil.  If  virtue  tends  to 
happiness,  that  is  a  natural  good ;  and  if  sin  tends  to  misery, 
that  is  a  natural  evil.  For  the  sake  of  illustration,  it  may  be 
observed,  that  virtue  is  moral  beauty.  As  natural  beauty  is 
that  assemblage  of  natural  qualities,  which,  seen  by  the  natu- 
ral eye,  excites  pleasure  in  the  beholder ;  so  moral  beauty  is 
that  assemblage  of  moral  qualities,  which,  contemplated  by  the 
mind,  excites  the  esteem  of  the  beholder.  The  beholder  of 
natural  beauty  does  not  stop  to  inquire  whether  those  qualities 
can  be  made  useful  to  him,  before  he  decides  whether  to  be 
pleased  or  not.  He  is  pleased  with  the  beauty  itself.  So  the 
beholder  of  moral  beauty  does  not  stop  to  inquire  whether 
those  qualities  can  be  made  useful  to  him,  before  he  decides 
whether  to  esteem  them  or  not.  He  sees  that  the  moral 
beauty  itself  is  worthy  of  esteem. 

L.  S.  I  think  we  ought  to  inquire  into  the  tendencies  of 
things,  before  making  up  our  judgment.  The  fruit  which  looks 
very  fair  and  tempting  may  be  poisonous. 

Th.  You  seem  to  confound  things  again.  I  was  speaking 
of  what  was  beautiful  to  the  sight.  And  I  insist  that  that 
does  not  depend  upon  considerations  of  utility.  Place  a  man 
before  a  fine  picture,  or  a  good  piece  of  statuary,  and  see  its 
effect  upon  him.  Does  he  wait  to  inquire  what  use  he  can 
make  of  them,  before  he  gives  them  his  admiration  ?  What 
has  beauty  to  do  with  calculations  of  loss  and  gain? 

L.  S.  That  is  only  natural  beauty ;  and  yet  men  look  at 
that  for  the  pleasure  it  gives. 

Th.  But  why  does  it  give  them  pleasure  ?  That  is  the  ques- 
tion. Not  calculations  of  profit.  It  gives  them  pleasure  to 
look  at  it,  because  it  is  beautiful.  It  is  the  intrinsic  excellence 
of  the  thing  which  is  viewed  with  pleasure,  and  not  any  ten- 
dency it  is  Supposed  to  have  for  the  advancement  of  their  inter- 
est. "  So  it  is  with  moral  beauty.  Place  a  right  action  before 
the  mind,  and  it  is  seen  and  felt  to  be  worthy  of  esteem,  before 
there  is  any  time  to  inquire  of  what  use  it  can  be  made.  Look 
at  the  self-denial  of  Moses,  in  refusing  to  be  called  the  son  of 


394  THE  PILGRIM'S  PROGRESS 

Pharaoh's  daughter,  that  he  might  share  the  lot  of  the  people 
of  God,  and  who  can  withhold  the  acknowledgment  that  it  was 
a  praiseworthy  act  ?  Look  at  the  treachery  of  Judas  in  be- 
traying his  Lord  for  thirty  pieces  of  silver,  and  who  can  help 
feeling  that  it  was  a  base  act,  and  worthy  of  disapprobation  ? 
Who  can,  without  violence  to  his  own  conscience,  pretend  to 
say  that  malice,  and  hatred,  and  envy,  and  ingratitude,  and 
falsehood,  and  fraud,  and  treachery,  and  cruelty,  have  no 
moral  character  in  themselves,  but  arc  only  to  be  avoided  be- 
cause the  contrary  virtues  are  more  useful  ?  No.  As  the  con- 
templation of  natural  ugliness  displeases  the  natural  eye,  and 
excites  an  emotion  of  disgust,  by  what  it  is  in  itself,  without 
our  waiting  to  calculate  its  inutility,  so  the  contemplation  of 
moral  deformity  excites  an  emotion  of  disgust,  by  what  it  is  in 
itself,  without  our  waiting  to  calculate  its  inutility.  There  is  a 
right  and  a  wrong  in  the  nature  of  things,  fixed  and  immova- 
ble as  the  throne  of  the  Almighty. 

L.  S.  What  do  you  mean  by  the  nature  of  things  ? 

Th,  I  mean  the  nature  of  God,  the  nature  of  creatures,  and 
the  nature  of  right  and  wrong. 

L.  S.  If  God  had  made  creatures  differently,  might  not  right 
and  wrong  have  been  different  ? 

Th.  If  God  had  made  creatures  with  different  capacities, 
and  placed  them  in  different  relations,  the  modes  of  expressing 
right  and  wrong  feelings  towards  each  other  might  be  different. 
But  right  and  wrong  feelings  would  be  the  same.  As  divine 
power  could  not  make  a  square  a  triangle,  nor  a  circle  a  square, 
so  it  could  not  make  virtue  vice,  nor  vice  virtue.  It  could  not 
make  falsehood  praiseworthy,  and  truth  blameworthy.  It  could 
not  make  ingratitude  lovely,  nor  turn  filial  reverence  into  a 
crime.  While  God  is  what  he  is,  and  creatures  are  what  they 
are,  it  cannot  be  otherwise  than  their  duty  to  love  him,  and 
obey  him,  and  trust  in  him.  It  cannot  be  otherwise  than  their 
duty  to  love  their  neighbor  as  themselves,  to  do  justly,  love 
mercy,  and  walk  humbly  with  their  God.  Virtue  will  deserve 
their  esteem  for  its  own  excellence,  and  sin  will  deserve  their 
abhorrence  for  its  own  turpitude. 

L.  S.  I  do  not  wish  to  trouble  myself  with  any  inquiries 
into  the  nature  of  things.  The  divine  command  is  enough  for 
me. 

Th.  But  it  is  not  enough  to  satisfy  a  rational  creature,  who 
means  to  exercise  the  faculties  God  has  given  him  ;  nor  is  it 
enough  to  meet  the  divine  requirements. 

L.  S.  Do  you  mean  to  dispute  the  divine  commands,  and  set 
up  your  philosophy  above  the  word  of  God  ? 

Th.  By  no  means.     But  God  himself  requires  us  to  examine 


IN    THE    NINETEENTH    CENTURY. 


395 


Ills  ways,  and  sec  whether  they  are  right.  "  Hear  now,  0 
house  of  Israel ;  is  not  my  way  equal  ?  Are  not  your  ways 
unequal  ?" — "  0  my  people,  what  have  I  done  unto  thee  ?  and 
wherein  have  I  wearied  thee?  Testify  against  me." — "Thus 
saith  the  Lord,  what  iniquity  have  your  fathers  found  in  me, 
that  they  are  gone  far  from  me,  and  have  walked  after  vanity, 
and  are  become  vain  ?" — "  Why  even  of  yourselves  judge  ye 
not  what  is  right." — "  Is  God  unrighteous  who  taketh  ven- 
geance ?"  If  the  mere  will  and  command  of  God  were  enough, 
what  mean  these  appeals  ?  If  there  were  no  standard  of  right 
but  the  divine  will,  they  would  be  entirely  out  of  place.  But 
there  is  a  standard  of  right  in  the  nature  of  things,  to  which 
God  himself  is  conformed,  and  to  which  all  his  works  and  ways 
are  conformed.  This  Abraham  pleaded,  in  his  intercession  for 
Sodom.  "  That  be  far  from  thee  to  do  after  this  manner,  to 
slay  the  righteous  with  the  wicked ;  and  that  the  righteous 
should  be  as  the  wicked,  that  be  far  from  thee :  shall  not  the 
judge  of  all  the  earth  do  right  ?"  If  there  is  no  standard  of 
right  but  his  mere  will,  it  should  be,  "shall  not  the  judge  of 
all  the  earth  do  as  he  pleases  ?"  Moses  says,  "  He  is  the  rock, 
his  work  is  perfect ;  for  all  his  ways  are  judgment :  a  God  of 
truth,  and  without  iniquity  ;  just  and  right  is  he."  And  the 
Psalmist  says,  "  The  Lord  is  righteous  in  all  his  ways,  and 
holy  in  all  his  works."  All  this  supposes  some  standard  of 
right,  to  which  all  his  ways  are  conformed,  and  which  is  not 
mere  will. 

L.  S.  Do  you  feel  at  liberty  then,  when  a  divine  command  is 
brought  to  you,  to  postpone  your  obedience,  till  you  can  ex- 
amine and  try  it,  by  your  imaginary  rule  of  right ;  and  then 
disregard  it  if  it  does  not  appear  to  agree  ? 

Th.  Certainly  not.  Having  ascertained  that  God  is  infinitely 
wise  and  good,  I  know  he  will  command  nothing  but  what  is 
right.  When,  therefore,  his  command  comes  to  me,  I  have  no 
hesitation  as  to  its  rectitude.  Its  being  his  command,  is  a  suf 
ficient  proof  that  it  is  right.  But  since  he  has  made  me  a  ra- 
tional being,  and  invited  me  to  examine  his  ways,  to  discover 
their  rectitude ;  and  since  he  claims  my  approbation  and  praise 
for  the  rectitude  of  his  ways,  I  feel  it  my  duty  to  examine  them, 
and  endeavor  to  discover  their  excellence  ;  that  my  praise  may 
be  the  expression  of  intelligent  and  cordial  approbation,  and 
not  a  mere  blind  adulation  of  I  know  not  what. 

L.  S.  After  all,  why  may  not  right  be  considered  that  which 
"  is  most  conducive  to  happiness,  and  wrong  that  which  produces 
misery  ? 

Th.  I  will  endeavor  to  show  that  it  is  otherwise.     Holiness 
is  clearly  exhibited  in  the  Scriptures  as  something  worthy  of 


396  THE  PILGRIM'S  PROGRESS 

approbation  in  itself ;  and  sin  is  exhibited  as  something  worthy 
of  disapprobation  for  its  own  evil  nature.  To  the  Lord  Jesus 
it  is  said,  "  Thou  lovest  righteousness,  and  hatest  wickedness ; 
therefore  God,  thy  God,  hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows."  It  is  not  the  love  of  happiness, 
and  the  hatred  of  misery,  that  is  spoken  of  as  his  crowning  ex- 
cellence ;  but  his  love  of  right,  and  hatred  of  wrong.  "  These 
six  things  doth  the  Lord  hate ;  yea  seven  are  an  abomination 
unto  him ;  a  proud  look,  a  lying  tongue,  and  hands  that  shed 
innocent  blood,  a  heart  that  deviseth  wicked  imaginations,  feet 
that  be  swift  in  running  to  mischief,  a  false  witness  that  speak- 
eth  lies,  and  him  that  soweth  discord  among  brethren." — "  The 
fear  of  the  Lord  is  to  hate  evil :  pride  and  arrogancy,  and  the 
evil  way,  and  the  froward  mouth  do  I  hate." — "  These  are  the 
things  that  ye  shall  do  ;  speak  ye  every  man  the  truth  to  his 
neighbor ;  execute  the  judgment  of  truth  and  peace  in  your 
gates ;  and  let  none  of  you  imagine  evil  in  your  hearts  against 
his  neighbor ;  and  love  no  false  oath  ;  for  all  these  are  things 
that  I  hate,  saith  the  Lord"  Speaking  of  idolatry,  he  says, 
"  Oh,  do  not  this  abominable  thing  that  I  hate."  It  is  the  sin 
which  is  here  exhibited  as  the  object  of  his  hatred,  and  not 
misery.  And  it  is  righteousness  that  he  loves,  and  not  happi- 
ness. Not  that  misery  is  not  regarded  as  an  evil  to  be  hated, 
and  happiness  a  good  to  be  loved  ;  but  they  are  only  a  natural 
good  and  evil ;  and  are  not  proper  objects  of  approbation  and 
disapprobation,  like  right  and  wrong. 

God  has  so  made  men  that  they  feel  under  obligation  to  love 
right  and  hate  wrong.  If  they  do  wrong,  they  feel  condemned 
for  it.  They  are  sensible  of  shame  and  remorse  for  doing  wrong. 
And  this  is  an  entirely  different  sensation  from  the  grief  which 
we  feel  from  having  made  a  poor  calculation  in  our  business,  by 
which  we  have  sustained  a  loss.  A  sense  of  guilt,  a  sense  of 
ill-desert,  a  self-condemning  conscience,  could  not  exist,  if  the 
wrong  was  not  worthy  of  blame  in  itself,  apart  from  all  consid- 
erations of  loss  and  gain.  So  when  men  perform  a  good  action, 
the  sensation  which  they  feel  in  view  of  it,  the  approbation  of 
their  conscience,  is  an  entirely  different  thing  from  the  exulta- 
tion derived  from  the  success  of  an  enterprise  in  the  pursuit  of 
gain.  There  are  instances  in  which  men  do  wrong  to  procure 
gain.  And  sometimes  they  succeed.  And  they  sometimes, 
while  exulting  in  their  success,  think  of  the  wrong  they  have 
done,  and  feel  the  stings  of  a  guilty  conscience.  What  does 
that  mean  ?  Does  their  trouble  arise  solely  from  the  fear  that 
their  ill-gotten  gains  will  be  taken  from  them  ?  I  believe  not. 
I  think  there  is  such  a  thing  as  a  sense  of  guilt  different  from 
the  fear  of  loss. 


IN    THE     NINETEENTH    CENTURY.  397 

What  is  the  case  of  the  sinner  under  conviction  ?  He  feels 
under  obligation  to  hate  sin.  It  is  not  merely  to  hate  misery, 
for  that  he  has  always  hated.  The  sinner  is  awakened  from  the 
dread  of  misery  which  he  already  hates.  But  mere  awakening 
is  not  conviction.  Conviction  is  a  sense  of  guilt.  The  sinner 
is  convicted  when  he  feels  guilty  for  not  hating  sin.  If  hatred 
to  misery  were  all,  there  could  be  no  such  thing  as  conviction, 
for  the  sinner  has  always  hated  misery.  In  real  and  deep  con- 
viction, misery  is  often  lost  sight  of  under  an  overwhelming 
sense  of  guilt.  Or,  if  there  is  a  sense  of  misery,  it  is  not  that 
for  which  the  sinner  feels  troubled,  so  much  as  for  his  guilt. 
This  proves  that  sin  is  the  object  which  ought  to  be  hated,  and 
which  God  is  leading  the  mind  of  the  sinner  to  see  and  feel 
that  he  ought  to  hate. 

What  is  the  essence  of  Christian  experience  ?  It  is  to-  be 
brought  to  hate  sin,  and  love  righteousness.  All  men  love 
happiness  and  hate  misery.  If  that  were  holiness,  Satan  would 
be  holy.  Sinners  would  be  all  holy.  A  change  in  the  means 
by  which  happiness  is  sought,  cannot  be  a  radical  change,  but 
only  a  circumstantial  one.  Every  one  that  is  born  again  begins 
to  hate  sin.  The  declaration  by  the  Prophet  Ezekiel  is  fulfilled 
in  them :  "  Then  shall  ye  remember  your  own  evil  ways,  and 
your  doings  that  were  not  good,  and  shall  loathe  yourselves  in 
your  own  sight, for  your  iniquities,  and  for  your  abominations." 
It  is  not  for  their  misery  that  they  loathe  themselves,  but  for 
their  iniquities. 

God  threatens  to  punish  sin,  but  he  does  not  threaten  to 
punish  misery.  And  he  does  punish  sin,  both  in  this  world  and 
in  the  next.  He  inflicts  a  natural  evil  as  a  punishment  for 
moral  evil.  Both  are  evils,  but  they  are  evils  of  a  different  na- 
ture. The  disapprobation  he  feels  towards  moral  evil,  is  not  of 
the  same  nature  as  the  disapprobation  he  feels  towards  misery. 
God's  hatred  of  sin  is  greater  than  his  hatred  of  misery,  be- 
cause it  is  in  itself  a  greater  evil.  For  he  punishes  sin  by  the 
infliction  of  misery.  God  loves  righteousness,  and  rewards  it 
with  happiness,  which  proves  that  righteousness  is  a  greater 
good  than  happiness.  His  approbation  of  righteousness  is  not 
of  the  same  nature  as  his  approbation  of  happiness.  He  be- 
stows happiness  iipon  the  righteous  as  a  testimony  of  his  ap- 
probation of  their  righteousness.  Right  and  wrong  are  evi- 
dently the  great  and  primary  objects  of  the  divine  approbation 
and  disapprobation,  and  happiness  and  misery  are  made  the  in- 
struments of  expressing  his  love  of  the  one,  and  hatred  of  the 
other. 

If  sin  were  to  be  haled  and   punished  only  for  its   conse- 
quences, then  in  many  instances  it  should  have  little  ur  no  nun 
34 


398 

ishment.  The  sin  of  Joseph's  brethren  in  sending  him  into 
Egypt  was  made  the  means  of  good  to  Joseph,  and  to  all  his 
father's  house.  But  it  deserved  punishment  for  the  wrong 
there  was  in  itself.  Joseph  said,  "As  for  you,  ye  thought  evil 
against  me  ;  but  God  meant  it  unto  good."  Judas,  in  betray- 
ing Christ,  committed  a  great  sin,  which  deserved  the  token  of 
divine  disapprobation  for  its  own  evil  nature.  But  God  made 
its  consequences  a  great  blessing  to  the  world,  as  through  it  the 
Lord  Jesus  Christ  was  brought  to  the  cross,  to  shed  his  blood 
for  the  sin  of  mankind.  Indeed,  all  the  sin  that  is  ever  com- 
mitted, though  wrong  in  itself,  and  therefore  worthy  of  the 
divine  disapprobation  and  punishment  for  its  own  evil  nature, 
and  the  evil  designs  of  those  that  commit  it,  will  be  made,  by 
the  power  of  God,  to  result  in  good.  "  The  wrath  of  man 
shall  praise  thee  :  the  remainder  of  wrath  shalt  thou  restrain." 
If  the  consequences  were  all  that  sin  is  to  be  hated  for,  and  if 
shall  appear  at  last  to  have  been  overruled  for  good  in  every 
instance,  then  no  punishment  at  all  should  be  inflicted  upon  it 
but  it  should  receive  a  reward,  as  a  public  benefit. 

L.  S.  And  so  I  think  your  scheme  of  doctrines  makes  it  ouJ 
And  if  I  should  believe  such  doctrines,  I  should  become  a  Um 
versalist  at  once. 

Th.  Very  likely  you  would ;  for  you  seem  to  embrace  many 
of  their  principles  already. 


CHAPTER   LV. 

Ardent.  There  is  one  practice  of  the  new-measure  men,  which 
I  think  needlessly  exposes  religion  to  contempt ;  I  mean  that  of 
using  low  and  vulgar  language. 

Love-self.  Did  not  the  apostle  study  "great  plainness  of 
speech  ?" ' 

Th.  Yes ;  but  plainness  is  not  the  same  thing  as  vulgarity. 
One  minister  says :  "  I  have  not  yet  attended  any  protracted 
meeting,  in  which  I  did  not  hear  a  great  deal  of  low  and  vulgar 
language,  adapted  to  expose  divine  things  to  contempt ;  and 
that  too,  sometimes,  from  educated  men,  who,  in  this  respect, 
seemed  to  copy  the  defects  of  the  ignorant  and  uneducated 
We  ought  to  study  great  plainness  of  speech,  and  to  seek  aftei 
language  which  is  intelligible  to  the  most  uncultivated  mind. 
This  I  think  is  the  duty  of  the  preacher.  But  vulgarity  is  nol 
necessary ;  and  for  one  who  is  capable  of  any  thing  better,  to 


IN    THE    NINETEENTH    CENTURY.  399 

indulge  in  it,  in  the  pulpit,  is  intolerable.  It  is  degrading  the 
Gospel,  and  unnecessarily  exposing  it  to  contempt." 

Ard.  I  have  noticed  that  men  of  education,  sometimes,  seem 
t<>  ••( insider  the  adoption  of  common  vulgarisms  as  a  great  at- 
tainment ;  and  labor  after  it,  as  if  they  could  not  otherwise 
preach  the  Gospel  with  plainness  and  simplicity.  I  could  not 
but  think  they  were  greatly  deceived  in  this  matter. 

Th.  A  kind  of  infatuation  seems  to  have  come  over  them. 
Perhaps  they  thought  they  could  not  otherwise  make  them- 
selves intelligible  ;  but  that  is  a  great  mistake.  The  language 
of  the  Scriptures  is  language  of  great  simplicity  ;  and  yet  it 
has  none  of  those  vulgarisms  of  which  men  of  good  taste  com- 
plain. Perhaps  they  have  been  men  who  have  formerly  la- 
bored after  high-sounding  expressions,  and  far-fetched  phrases, 
and  thought  to  excite  admiration  by  them ;  but  now,  having 
become  conscious  of  the  wrong  of  so  doing,  they  have  hastily 
concluded  that  the  opposite  of  wrong  must  be  right ;  and  so 
they  have  descended  to  a  very  low  phraseology.  I  have  fre- 
quently been  struck  with  the  unseemly  intermixture  of  words 
and  phrases  which  were  exceptionable  on  both  these  accounts. 
Mr.  Bold  was  a  man  of  little  education,  of  low  and  vulgar  mind, 
and  of  such  habits  and  associations,  before  his  profession  of  re- 
ligion, as  would  render  low  language  familiar  to  him.  He  came 
into  the  church,  and  into  the  ministry,  with  these  habits.  As 
he  proceeded  in  his  ministry,  very  little  correction  seems  to 
have  been  made.  His  wonderful  success  seemed  to  invest  with 
a  sort  of  sacredncss  every  thing  which  belonged  to  him.  And 
he  became  the  model  for  a  host  of  imitators.  As  usual,  these 
imitated  the  worst  things  with  more  exactness  than  they  did 
the  best.  And  when  educated  men  fell  in  with  Mr.  Bold's 
measures,  they  were  commonly  carried  away  into  an  imitation 
of  his  manners.  Hence  the  familiar,  talking  manner  of  their 
public  prayers.  Hence  the  frequent  use  of  the  common  terms 
of  profane  swearing,  with  atone  and  manner  greatly  resembling 
that  of  the  lowest  profane  swearers  in  the  streets.  Hence  the 
attempts  to  imitate  a  sort  of  theatrical  action  in  the  pulpit,  and 
make  the  preacher  personate,  now  the  great  God,  in  pronoun- 
cing judgment,  and  now  the  sinner  in  justifying  himself,  and 
insulting  his  Maker.  An  instance  of  which  is  mentioned  by  a 
minister,  after  Mr.  Bold  had  left  the  vicinity.  "  I  was  extremely 
shocked,  on  a  late  occasion,  to  hear  a  preacher,  for  perhaps  a 
quarter  of  an  hour,  personate  the  sinner,  and  tell  God  how 
little  he  cared  for  his  favors  or  his  frowns.  His  language,  his 
action,  his  tone,  and  whole  manner,  seemed  copied  from  that 
which  is  employed  by  the  lowest  classes  in  expressing  their 
contempt  for  their  fellows,  when  greatly  provoked  by  them*" 


400  THE  PILGRIM'S  PROGRESS 

L.  S.  If  men  of  strong  minds  from  the  lower  walks  of  life 
are  converted,  and  seem  likely  to  make  useful  preachers,  as 
Air.  Bold  has,  it  seems  to  me  too  great  a  sacrifice  to  keep  them 
out  of  the  field  of  labor,  just  for  the  purpose  of  getting  rid  of 
their  unpolished  language,  and  acquiring  that  which  is  used  in 
genteel  society. 

Th.  Their  influence  upon  society,  on  the  whole,  should  be 
taken  into  the  account.  I  think  that  of  Mr.  Bold  will  be  found, 
in  the  end,  to  have  been  very  injurious.  If  he  was  the  means 
of  converting  some  sinners  at  first,  might  they  not  have  been 
converted  by  means  of  some  other  man,  without  connecting 
with  the  work  all  these  objectionable  things  ?  Was  it  neces- 
sary, in  order  to  the  conversion  of  those  who  were  converted, 
whether  few  or  many,  to  put  in  operation  such  a  train  of  cau- 
ses as  seems  likely  to  mar  and  disgrace  revivals,  for  ages  to 
come  ?  Many  who  have  witnessed  his  great  success,  as  it  is 
regarded  by  his  friends,  will  go  forth  to  practise  in  the  same 
manner.  They  will  be  vulgar,  and  abusive,  and  profane.  They 
will  denounce  those  who  make  objections,  and  will  insist  on  the 
introduction  of  every  objectionable  measure.  They  will  dis- 
gust people  of  wealth  and  refinement,  and  drive  them  away 
from  the  means  of  grace.  They  will  make  others  believe  that 
religion  is  necessarily  connected  with  all  these  objectionable 
things,  and  cannot  be  promoted  without  them.  A  race  of 
young  men  will  rise  up,  to  be  the  future  preachers,  and  pastors 
of  the  churches,  formed  on  the  same  model.  These  will  think 
revivals  can  be  promoted  in  no  other  way  ;  and  thus  the  evil 
will  be  perpetuated. 

Ard.  These  objectionable  things  ought  to  be  put  down,  in- 
stead of  being  imitated  and  encouraged.  Hot-headed  and  ig- 
norant young  men  should  not  be  encouraged  to  go  into  the 
field,  and  occupy  the  ground  of  more  judicious  and  skilful  la- 
borers. They  should  be  sent  to  school,  till  th|y  have  learned 
something  to  teach  ;  and  be  prepared  for  usefulness  before  they 
are  licensed  and  ordained. 

Th.  I  think  so  too.  But  such  has  not  been  the  practice  of 
this  age.  A  writer  in  a  religious  paper  in  Westerly  street, 
says :  "  I  have  listened  attentively  to  the  language  of  some 
men  who  are  praised  as  plain  preachers ;  and  from  them  I 
should  suppose  that  by  plainness  is  meant  coarseness,  mean- 
ness, and  even  vulgarity.  Familiar  colloquialisms  and  contrac- 
tions are  used,  and  oftentimes  low,  coarse  comparisons,  such  as 
fentlemen  would  not  use  in  a  fire-side  conversation.  I  have 
eard  men  strain  after  lowness  of  style,  as  if  it  were  a  virtue ; 
and  use  such  unseemly  figures,  as  if  it  was  necessary  to  disgust, 
and  I  had  almost  said,  nauseate,  in  order  to  convert." 


IN    THE    NINETEENTH    CENTURY.  401 

Ard.  How  shockingly  the  work  of  the  Gospel  ministry  is 
perverted,  when  such  are  its  administrations !  And  how 
strangely  the  public  taste  is  corrupted,  when  such  things  can 
be  thought  the  way  to  promote  religious  feeling,  and  revivals ! 

Th.  There  is  another  strange  thing  often  connected  with 
this.  It  is  the  practice  of  telling  stories  in  the  pulpit,  instead 
of  furnishing  proofs  from  the  Bible,  to  establish  the  sentiments 
advanced.  A  paper  in  Pilgrim  street,  in  mentioning  some 
faults  at  protracted  meetings,  says :  "  The  telling  of  stories 
which  teach  nothing.  We  know  that  *  facts  are  stubborn 
things  ;'  that  '  facts  are  powerful,'  and  all  that.  But  we  know, 
too,  that  facts  are  worthless,  except  they  illustrate  or  enforce 
principles.  Besides,  one-half  perhaps  of  the  audience  will  not 
believe  your  facts  to  be  facts,  and  you  sink  in  their  estimation 
by  telling  them."  Mr.  Bold  was  a  great  hand  for  stories  ;  but 
Mr.  Confident  exceeded  all.  A  minister  says :  "  I  heard  Mr. 
Confident  preach  on  one  occasion,  and  was  struck  with  the 
multitude  of  his  stories.  He  seemed  to  make  them  occupy  the 
same  place  in  his  discourses  that  some  other  preachers  had 
been  accustomed  to  fill  up  with  texts  of  Scripture  ;  and  they 
served  for  illustration,  for  proof,  and  for  impression.  A  female 
distinctly  recollects  that  one  Sabbath  morning  she  counted  six- 
teen stories  in  his  sermon.  I  counted  those  in  another  sermon, 
and  though  my  recollection  of  the  number  is  not  very  distinct, 
the  impression  is  that  it  was  twenty-one.  A  young  man  counted 
the  stories  told  by  him  in  an  evening  discourse,  in  another 
place,  and  thinks  there  were  twenty-eight.  Other  persons  re- 
member, on  other  occasions,  hearing  once  twelve,  and  at  an- 
other time  thirteen." 

L.  S.  But  what  need  of  telling  so  many  discreditable  things  ? 
If  they  are  true,  I  think  they  ought  not  to  be  told. 

Th.  If  they  had  been  confessed  and  forsaken,  the  case  would 
be  different.  Though,  even  then,  there  might  be  need  for 
them  to  be  held  up  as  a  warning  to  others.  Why  is  Jacob's 
falsehood  to  his  father,  under  the  encouragement,  and  by  the 
help  of  his  mother,  recorded  in  the  Holy  Scriptures  ?  Why  is 
David's  sin  in  the  matter  of  Uriah  made  public  ?  Why  is  the  sin 
of  Peter  in  denying  his  Master,  and  why  are  the  faults  of  many 
other  Scripture  saints  so  fully  and  plainly  told  ?  It  is  written, 
"  He  that  covereth  his  sins  shall  not  prosper ;  but  whoso  con- 
fesseth  and  forsaketh  them  shall  have  mercy."  If  those  who 
have  committed  the  wrong,  will  not  confess,  and  endeavor  to 
undo  the  mischief  they  have  done  to  the  cause  of  revivals,  oth- 
ers must  do  it  for  them.  The  whole  Church  will  be  charged 
with  all  these  extravagances,  if  there  is  no  warning  voice  raised 
against  them.  If  all  silently  acquiesce,  all  will  have  to  bear 


402 

the  burden.  When  the  friends  of  revivals  see  things  taking 
place,  and  being  associated  with  their  name,  which  are  really  a. 
disgrace,  they  arc  bound  to  do  what  they  can  to  let  the  world 
understand  that  revivals  are  not  necessarily  connected  with  such 
disgraceful  things.  It  is  like  maintaining  the  discipline  of  a 
church.  If  a  part  of  the  members  fall  into  sin,  and  the  church 
leave  them  without  discipline,  the  whole  church  soon  becomes 
dishonored,  and  are  held  responsible  for  the  wicked  conduct 
which  they  suffer  to  pass  along  without  censure.  If  they  wish 
to  clear  themselves,  and  the  good  name  of  the  church,  and  to 
vindicate  the  honor  of  religion,  they  must  call  to  account  their 
disorderly  members.  If  they  can  be  brought  to  repent  of 
their  sins,  and  confess  them,  and  forsake  them,  the  knowledge 
of  that  fact  may  be  sufficient.  If  they  will  not  perform  this 
Christian  duty,  the  church  must  themselves  bear  testimony 
against  the  disorderly  practices,  and  those  who  are  guilty  of 
them.  I  think  Edwards  and  Brainerd  judged  correctly  on  this 
subject,  when  they  bore  the  most  public  and  decided  testi- 
mony against  the  disorders  which  accompanied  the  revivals  in 
their  day. 

F.  W.  But  when  you  find  infidels  and  scoffers  of  every  kind 
repeating  what  you  say,  and  exulting  in  it,  I  should  think  it 
might  bring  you  to  pause,  and  inquire  whether  you  have  not 
mistaken  your  company. 

Th.  That  is  the  argument  which  Mr.  Bold  and  his  friends 
have  used,  all  along.  But  I  do  not  see  much  weight  in  it.  He 
said,  in  his  printed  sermon,  "  If  we  walk  with  the  lukewarm 
and  ungodly,  or  they  with  us,  it  is  because  we  are  agreed :  for 
two  cannot  walk  together  except  they  be  agreed."  I  think  I 
could  show  a  great  many  points  of  agreement  between  the 
new-measure  men  and  those  who  have  been  heretofore  consid- 
ered the  advocates  of  great  errors.  And  also,  that  the  new- 
measure  men  agree  with  unbelievers  in  the  objections  they  make 
against  the  doctrines  of  grace,  and  in  the  feelings  they  indulge 
against  those  doctrines,  and  against  those  who  faithfully  preach 
them ;  and  that  this  agreement  is  much  greater  in  reality  than  any 
agreement  there  is  between  the  advocates  of  order  in  revivals, 
and  the  opposers  of  revivals.  I  hope  it  will  never  frighten  me 
from  the  truth,  if  some  bad  men  should  be  found,  from  motives  of 
their  own,  to  appear  as  its  advocates.  Paul  rejoiced  that  Christ 
was  preached,  though  it  was  done  by  some  through  envy  and 
strife.  We  wish  true  religion  and  revivals  vindicated  from  every 
thing  which  is  objectionable,  in  order  that  they  may  be  com- 
mended to  the  understanding  and  conscience  of  all  men.  If 
their  indiscreet  friends  have  connected  with  them  such  things 
as  are  adapted  to  injure  their  character,  and  sink  them  into  dis- 


IN    THE    NINETEENTH    CENTURY.  403 

grace,  we  think  their  discreet  friends  should  endeavor  to  show 
that  those  tilings  do  not  belong  to  them ;  and  thus  clear  their 
character  from  unnecessary  reproach. 

Ard.  The  new-measure  men  are  making  the  impression  to 
some  extent,  that  there  are  no  revivals  but  those  which  take 
place  in  connection  with  their  measures ;  and  that  opposition 
to  their  measures  is  the  same  as  opposition  to  revivals. 

Th.  Yes  ;  and  such  a  conclusion  we  think  would  be  of  a 
very  unhappy  tendency.  For  those  measures  are  many  of 
them  very  objectionable.  Some  of  them  are  weak  and  foolish, 
and  some  of  them  direct  and  positive  violations  of  our  duty  to 
God  and  man.  Now,  we  consider  revivals  of  pure  religion  as 
the  hope  of  the  Church.  We  do  not  expect  any  considerable 
numbers  will  be  brought  in,  but  in  revivals.  We  think  it  of 
great  importance,  therefore,  that  all  men  should  be  brought  to 
consider  them  as  they  are,  a  blessed  reality,  and  greatly  to  be 
desired.  In  those  parts  where  Mr.  Meek  has  labored,  and 
where  revivals  have  taken  place  under  the  ministry  of  such 
men  as  preach  the  same  doctrines  and  practise  the  same  meas- 
ures that  he  does,  this  opinion  of  the  excellence  and  desirable- 
ness of  revivals  has  become  extensively  prevalent.  Those  who 
are  still  impenitent,  are  often  fully  convinced  that  the  only  hope 
of  their  salvation  is  connected  with  such  a  season.  And  they 
therefore  view  it  as  an  event  greatly  to  be  desired ;  and  would 
hail  its  apparent  approach  with  great  joy.  We  wish  to  see  it 
so  everywhere.  We  wish  to  see  all  men  believe  in  the  reality 
and  excellence  of  revivals,  and  convinced  of  the  necessity  of 
being  made  the  subjects  of  their  influence.  But  when  revivals 
are  connected  in  their  minds  with  all  the  objectionable  things 
which  these  days  have  witnessed ;  when  they  are  connected  in 
their  minds  with  tilings  which  outrage  their  sense  of  propriety, 
and  their  ideas  of  what  the  Scriptures  require,  they  cannot 
view  such  revivals  as  desirable,  nor  wish  their  approach.  That 
such  men  may  be  brought  under  the  influence  of  divine  truth, 
to  the  salvation  of  their  souls,  it  seems  necessary  that  their  un- 
derstanding and  conscience  should  be  gained.  They  cannot  be 
"sanctified  through  the  truth,"  unless  they  give  their  attention 
to  it.  And  the  way  to  gain  their  attention  to  it,  is  to  present 
it  to  their  understanding  and  conscience  in  its  true  light.  It  is 
not  first  to  obstruct  the  way,  by  doing  violence  to  all  the  pro- 
prieties of  social  intercourse.  If  we  meet  with  men,  therefore, 
whose  prejudices  have  been  roused  against  religion  and  revi- 
vals, by  the  objectionable  measures  of  the  day,  we  think  it  of 
great  importance  to  assure  them,  in  the  first  place,  that  these 
objectionable  things  are  no  part  of  religion,  and  have  no  neces- 
sary connection  with  revivals — that  we  disapprove  of  them  as 


404  THE  PILGRIM'S  PROGRESS 

much  as  they  can — and  yet  that  \ve  firmly  believe  in  revivals, 
and  esteem  them  as  exceedingly  desirable  and  excellent.  And 
if,  by  giving  them  these  assurances,  we  can  disabuse  their  minds, 
and  remove  the  impression  they  have  imbibed  that  all  revivals 
are  alike  bad,  and  make  them  willing-  to  listen  to  the  truth  ;  we 
think  we  have  accomplished  a  desirable  object,  and  rendered 
their  salvation  less  unlikely  than  before. 

L.  S.  You  seem  to  admit  that  there  may  be  some  converts 
in  these  revivals,  even  where  very  objectionable  things  prevail ; 
and,  therefore,  I  think  you  ought  not  to  use  your  influence 
against  them ;  but  if  you  cannot  promote  them,  let  them 
alone. 

Th.  If  some  souls  may  be  saved,  as  I  would  not  deny,  by 
means  of  a  very  objectionable  revival,  I  am  yet  of  the  opinion 
of  Davenport  on  his  death-bed,  that  the  Church  and  the  world 
may  have  been  better  off,  if  it  had  never  existed.  The  impres- 
sion on  the  impenitent,  when  such  a  revival  is  past,  is,  that  it  is 
a  bad  thing,  and  altogether  undesirable  that  it  should  ever  hap- 
pen again.  And  if  a  second  revival  makes  its  appearance,  the 
impenitent  in  general  will  be  likely  to  take  strong  ground  against 
it,  and  endeavor  to  keep  themselves  and  their  families  out  of 
the  way  of  its  influence.  And  this  is  easily  accomplished,  by 
becoming  connected  with  those  denominations  where  a  decent 
exterior  is  preserved,  but  no  experimental  religion  nor  revivals 
are  found.  This  seems  to  me  a  result  greatly  to  be  deprecated. 
And  yet,  I  have  no  doubt  it  has  been,  and  will  be,  the  actual 
result  of  the  new-measure  revivals,  wherever  they  prevail. 
More  souls  will  be  lost,  in  consequence  of  their  prevalence, 
which  might,  otherwise,  have  probably  been  saved,  than  all  that 
will  be  saved  by  them,  many  times  over. 

Ard.  I  fear  that  the  future  and  permanent  consequences  of 
their  measures,  are  not  often  the  subjects  of  much  thought 
among  the  itinerants  who  come  into  a  place  for  a  short  time, 
and  seem  to  labor  to  make  as  much  excitement  as  possible, 
and  count  a  large  number  of  converts,  and  then  leave  the  place 
and  go  to  another. 

Th.  So  it  certainly  appears.  They  appear  to  aim  at  a  great 
and  speedy  result,  and  not  to  take  thought  for  the  future  con- 
sequences. So  Edwards  thought  many  did  in  his  day.  But 
he  considered  it  very  wrong  to  do  so.  For  the  Gospel  minis- 
try seems  designed,  in  its  very  institution,  to  be  a  cause  operat- 
ing permanently,  and  producing  its  effect  by  degrees,  and  not 
all  at  once.  Ministers  are  represented  as  teachers.  But  teach- 
ers have  to  labor  for  a  long  time  before  they  can  prepare  their 
pupils  for  the  pursuits  of  life.  They  cannot  make  them  wise 
and  learned  in  a  day.  A  congregation  often  needs  a  long  course 


IN    THE    NINETEENTH    CENTURY.  405 

of  preparatory  labor,  before  they  are  prepared  for  a  revival. 
The  people  must  be  instructed.  Prejudices  must  be  removed. 
Errors  must  be  corrected.  Is'eolerted  discipline  must  be  re- 
vived. Wanderers  must  be  reclaimed.  Children  and  youth 
must  be  taught  the  truths  of  the  Scriptures.  Years  of  labor 
often  need  to  be  employed,  in  the  midst  of  many  prayers  and 
tears,  before  the  way  is  prepared.  And  when  a  revival  has  oc- 
curred, and  numbers  are  converted,  a  new  course  of  labor  is 
needed,  to  instruct  the  young  converts,  and  train  them  for  use- 
fulness and  duty,  and  make  them  active  and  efficient  members 
in  the  Church. 

Ard.  But  instead  of  this,  nothing  has  been  more  common 
than  for  a  new -measure  revival  to  remove  the  pastor,  and  in- 
terrupt all  his  plans  of  doing  good. 

Th.  That  is  just  what  was  to  be  expected  from  the  preva- 
lence of  the  new-measure  spirit.  There  are  many  uneasy,  rest- 
less persons  in  our  churches,  who  are  not  content  to  have 
things  go  on  in  the  way  of  a  quiet  and  steady  progress.  They 
cannot  allow  time  for  the  seed  to  be  sown,  to  germinate,  and 
grow — for  the  blade  to  make  its  appearance,  then  the  ear,  and 
then  the  full  corn  in  the  ear.  It  takes  too  long  to  suit  their 
haste.  They  want  to  reap  the  harvest  at  once.  And  if  it 
seems  not  to  be  coming  speedily,  under  their  present  pastor, 
they  are  for  making  a  change.  They  do  not  have  a  revival 
under  his  preaching,  and  therefore  he  must  be  dismissed.  This 
is  thought  to  be  a  reason  abundantly  sufficient ;  when,  per- 
haps, if  there  is  any  fault  anywhere  which  prevents  a  revival, 
it  is  more  in  themselves  than  in  him. 

A  minister  in  writing  about  the  success  which  is  ascribed  to 
some  that  are  called  revival  men,  says :  "  It  would  seem,  in- 
deed, in  many  cases,  as  if  God  was  forgotten  amidst  the  enco- 
miums bestowed  upon  these  men.  What  they  have  done — 
how  they  have  succeeded  in  getting  up  a  revival  in  such  and 
such  places,  is  a  common  topic  of  conversation  with  some  in 
our  churches,  far  and  near.  Unfavorable  comparisons  with 
their  own  minister  soon  follow.  Be  he  ever  so  faithful,  a  few 
begin  to  regard  him  as  cold-hearted,  and  say  his  usefulness  is 
at  an  end.  « Mr.  B.  must  be  sent  for,  and  then  we  shall  have 
a  revival.'  Under  the  prevalence  of  this  opinion,  many  a 
church  in  this  country  has,  within  a  short  time,  been  shaken, 
divided,  and  nearly  destroyed  ;  and  many  others  are  doubtless 
yet  to  undergo  the  same  operation.  Many  a  minister  has  al- 
ready been  unsettled  ;  and  many  others,  from  present  appear- 
ances, must  soon  be  set  afloat.  '  Get  a  revival  man,  get  a  re- 
vival man,'  is  the  advice  gratuitously  given,  and  constantly  re- 
iterated from  certain  central  points  of  influence." 


406  THE  PILGRIM'S  PROGRESS 

Another  minister  gives  six  instances  of  ministers  dismissed 
in  consequence  of  the  introduction  of  the  new-measure  spirit 
among-  their  people,  some  of  them  while  a  revival  was  in  prog- 
ress, and  others  when  it  seemed  just  begun.  In  one  instance. 
sixty  or  seventy  cases  of  hopeful  conversions  had  already  oc- 
curred, but  the  instrument  of  them  could  not  be  considered  a 
revival  man,  nor  suffered  to  remain  at  his  post,  because  lie  did 
not  adopt  the  new  measures. 

A  Presbytery  in  Westerly  street,  found  it  necessary  to  ad- 
dress their  churches  on  the  importance  of  a  settled  ministry, 
because,  by  reason  of  the  changes  which  had  become  so  fre- 
quent, the  people  were  not  instructed,  and  errors  were  pre- 
vailing. They  say :  "  We  hope  and  believe  that  these  evils  are 
sufficiently  felt  to  return  to  the  old  paths ;  and  by  settling 
pastors,  give  permanence,  stability,  and  increased  effect  to  the 
pastoral  office,  an  office  of  inspired  origin  ;  and  at  the  same 
time  preserve  our  beloved  churches  from  ruin." 

A  minister  in  another  part,  mentions  three  instances  of  the 
removal  of  ministers  by  new-measure  influence.  In  one  case, 
a  revival  had  begun  under  encouraging  appearances,  and  ten 
or  twelve  hopeful  conversions  taken  place,  when  the  people  de- 
sired to  have  a  protracted  meeting,  and  to  have  two  reputed 
revival  men  sent  for.  They  came  and  assumed  the  whole  di- 
rection of  matters,  not  even  permitting  the  pastor  to  offer  a 
prayer  in  the  meetings ;  and  when  he  attempted  to  interpose, 
he  met  with  a  severe  rebuke.  The  meeting  continued  seven 
days,  during  which  these  revival  ministers  appointed  a  meeting 
for  the  examination  of  candidates,  at  which  thirty-two  were 
received.  They  also  appointed  a  meeting  for  the  choice  of  ad- 
ditional elders.  And  all  this  without  consulting  the  pastor  or 
the  church.  And  they  did  not  cease  their  disorganizing  efforts 
till  they  had  effected  the  removal  of  the  pastor. 

Ard.  It  is  not  to  be  wondered  at  that  ministers  are  unset- 
tled by  these  new-measure  revivals.  They  almost  always  make 
division.  If  the  minister  favors  the  new  measures,  he  dis- 
pleases one  part  of  the  people,  and  if  he  does  not  favor  them, 
he  displeases  another  part. 

Th.  Yes  ;  and  new-measure  men  seem  to  think  it  a  praise- 
worthy act  to  help  get  a  minister  dismissed  who  does  not  favor 
them.  Mr.  Bold,  in  his  printed  sermon,  openly  advised  church- 
es who  should  wake  up,  to  "  shake  off  their  sleepy  ministers." 
It  has  been  complained  of  as  one  of  the  disorderly  and  disor- 
ganizing measures  of  the  times,  that  individuals  were  seen 
abroad,  and  advised  to  send  away  their  present  minister  and 
get  a  revival  man.  No  minister  is  likely  to  sustain,  for  a  length 
of  time,  the  united  and  persevering  attacks  of  disorganizers 


IN    THE    NINETEENTH    CENTURY.  407 

from  abroad,  and  restless  and  uneasy  individuals  at  home.  It 
has  not  been  so  with  revivals  under  Mr.  Meek.  Their  influence 
was  never  known  to  unsettle  the  pastor,  but  always  to  leave 
him  and  the  people  more  firmly  united  than  ever. 

Ard.  There  is  one  other  feature  of  these  new-measure  re- 
vivals, in  which  they  differ  remarkably  from  revivals  under  the 
ministry  of  Mr.  Meek.  It  is  that  they  stop  so  soon,  and  are 
so  quickly  succeeded  by  great  declension. 

Th.  A  synod  in  Westerly  street,  say  :  "  Another  fact  report- 
ed is,  that  religious  excitements  have  rapidly  declined,  as  soon 
as  special  means  were  withdrawn,  indicating  that  human  in- 
strumentality was  made  too  prominent  and  too  much  trusted 
in,  to  the  exclusion  of  the  Spirit  and  power  of  God,  and  the 
simple  exhibition  of  divine  truth." 

A  minister  in  writing  to  another,  says  :  "  The  results  of  these 
principles  and  measures  upon  the  character  of  revivals,  and  the 
purity  of  the  churches,  I  shall  not  anticipate.  Time  will  dis- 
close them.  At  present  I  will  only  say,  that  the  acknowledged 
short  continuance  of  revivals  in  Pilgrim  street  under  these 
movements,  the  apathy  which  follows  a  season  of  excitement, 
and  the  doctrinal  ignorance  of  many  converts  brought  in  under 
such  auspices  ;  with  the  scattering  among  the  world  of  a  great 
proportion  of  those  once  pronounced  and  published  as  new- 
born souls,  cannot  but  excite  some  fear  that  the  eventual  re- 
sults will  not  be  very  auspicious." 

A  minister  in  Centre  street  says  :  "  It  is  easy  to  account  for 
the  fact,  that  in  certain  places  in  which  revivals  of  great  power 
have  been  reported  to  exist,  there  has  been  almost  immediately 
a  wonderful  increase  of  open  infidelity  and  irreligion.  We  have 
several  places  in  our  eye,  where  we  have  heard  that  revivals 
were  going  forward,  in  which  it  seemed  as  if  the  whole  impeni- 
tent population  would  be  converted  ;  and  shortly  after  we  have 
been  informed  that  a  large  number,  especially  of  the  more  in- 
telligent class,  have  become  opposers  of  religion,  and  some  even 
downright  scoffers.  All  this  is  easily  accounted  for,  by  the 
character  of  the  measures  which  have  been  adopted.  The 
people  have  witnessed  scenes  of  the  grossest  irregularity  and 
confusion ;  and  have  been  told  that  the  Spirit  of  God  was  in 
them  ;  and  that  to  oppose  them  was  to  resist  the  Spirit,  and 
insure  their  destruction.  They  have  been  assailed  at  the  cor- 
ners of  the  streets  by  ignorant  and  ranting  young  men,  and 
have  been  told  in  a  tone  of  arrogance  that  they  were  going  to 
hell ;  and  they  have  been  prayed  for  by  name  in  the  great  con- 
gregation, as  if  they  were  sinners  above  all  other  sinners  ;  and 
in  some  instances  the  persons  who  have  been  most  forward  in 
this  ostentatious  and  condemnatory  proceeding,  have  had  a 


408 

miserable  standing  in  society  for  the  commonplace  virtue  of 
moral  honesty.  Now  we  are  far  enough  from  admitting  that 
there  is  in  all  this  any  thing  to  justify  them  in  becoming  the 
opposers  of  true  religion,  or  of  a  real  revival ;  for  we  know 
that  it  is  their  sin,  and  at  their  peril  that  they  become  so  :  but 
considering  what  depraved  human  nature  is,  we  maintain  that 
it  is  a  natural  result ;  precisely  what  might  be  expected  from 
this  extravagant  and  unscriptural  course. 

"  It  is  easily  accounted  for,  that  there  is  often  great  difficulty 
in  finding  the  converts  after  a  new-measure  revival  has  gone 
by.  I  lately  knew  of  an  instance  at  the  west,  in  which  the  pre- 
siding minister  proclaimed  at  the  close  of  a  protracted  meeting 
that  there  had  been  seventy-five  converts,  not  one  of  whom  has 
ever  joined  the  church,  or,  so  far  as  is  known,  thinks  of  doing 
it.  .Another  case  has  also  come  to  my  knowledge,  in  which 
there  was  said  at  the  close  of  the  meeting  to  have  been  a  much 
larger  number  of  converts,  and  it  has  turned  out  that  only  two 
have  ever  made  a  profession.  A  member  of  one  of  the  churches 
in  Centre  street  says,  that  he  was  lately  visiting  in  a  congrega- 
tion not  far  distant,  in  which  he  had  formerly  resided  during  a 
revival  under  the  ministry  of  Mr.  Meek  ;  and  in  which,  since 
that  time,  there  have  been  one  or  more  revivals  reported  to  be 
of  great  power  and  extent,  under  the  operation  of  the  new 
measures.  On  attending  recently  a  Saturday  evening  meeting 
which  has  been  kept  up  since  the  former  revival,  he  inquired  at 
the  close  of  it  of  one  of  the  brethren,  where  the  new  converts 
were  ?  observing,  '  Here  are  Mr.  Meek's  converts,  the  persons 
whose  faces  I  was  accustomed  to  see  here  years  ago  ;  but  you 
have  had  powerful  revivals  here  since,  in  which  a  multitude 
have  been  converted — where  are  they  ?'  The  man,  who  had 
himself  been  in  the  new  measures,  shook  his  head,  and  replied 
with  a  sigh,  '  I  do  not  know  where  they  are — it  is  so.'  These 
things  are  easily  accounted  for.  Conversion,  on  the  principle 
of  the  new-measure  men,  is  nothing  more  than  making  up  our 
mind  to  be  religious.  Hence  the  great  question  by  which  the 
character  of  professed  converts  is  tested,  is,  '  Have  you  made 
up  your  mind  to  serve  God  ?'  This  question  was  lately  asked 
by  a  leader  in  new  measures  during  a  protracted  meeting,  and 
the  reply  was,  '  I  wish  to  be  religious,  but  I  do  not  think  I 
am  ;  I  have  no  evidence  that  my  heart  has  been  renewed ;"  to 
which  the  minister  abruptly  answered,  '  I  don't  want  to  hear 
any  thing  about  your  doubts,'  and  immediately  put  the  name 
of  the  person  down  upon  the  list  of  converts. 


IN    THE    NINETEENTH    CENTURY.  409 


CHAPTER  LVI. 

Thoughtful.  A  minister  in  Westerly  street  says :  "  We  hear 
much  of  the  good  effects  resulting  from  a  combined  and  pow- 
erful effort  in  the  use  of  the  means  of  grace.  Protracted  meet- 
ings, plainer  preaching  than  usual,  and  more  pastoral  visitation, 
are  among  the  means  signally  successful.  In  many,  if  not  in 
the  great  majority  of  instances,  however,  the  work  is  sudden, 
short,  and  then  followed  with  a  long  winter  of  chilling  spirit- 
ual frosts  and  moral  death.  But  I  ask,  can  the  means  of  grace 
have  been  applied  in  their  highest  and  best  sense,  where  such 
bursts  of  feeling,  such  short-lived  seasons  of  revival,  are  the 
principal  and  only  fruits  ?  Why  is  it  that  our  churches,  under 
the  present  method  of  preaching  in  this  region,  <ire  so  seldom  fa- 
vored with  a  protracted  revival ;  that  is,  a  revival  that  contin- 
ues from  month  to  month,  and  from  year  to  year  ?" 

Ardent.  If  these  excitements  are  the  work  of  man,  it  is  easy 
to  account  for  their  ceasing  as  soon  as  men  cease  the  efforts 
which  produce  them.  And  if  the  converts  are  only  man-made 
converts,  and  have  only  been  the  subjects  of  a  temporary  ex- 
citement, it  is  easy  to  account  for  it  that  they  disappear  as  soon 
as  the  excitement  is  past.  It  is  not  so  with  a  real  work  of  the 
Holy  Spirit. 

F.  W.  The  converts  fall  away,  because  the  means  which  are 
necessary  to  maintain  their  spiritual  life  are  not  employed. 

Tk.  I  think,  however,  that  the  stony-ground  hearers,  in  our 
Lord's  parable  of  the  sower,  are  their  true  and  proper  repre- 
sentatives ;  unless,  indeed,  they  are  proclaimed  as  converts, 
without  having  been  excited  as  much  as  they.  "  These  have 
no  root  in  themselves,  and  so  endure  but  for  a  time." 

Ard.  There  is  another  error  which  contributes  to  swell  the 
number  of  false  converts.  It  is,  that  there  is  no  need  of  much 
conviction  or  feeling.  It  is  only  to  make  up  your  mind  to  serve 
the  Lord,  and  it  is  done. 

Tk.  The  proper  office  of  the  Holy  Spirit  is  said  to  be  to  pre- 
sent motives  "  to  convince  and  persuade  sinners  to  become  rec- 
onciled to  God."  "  Sinners  must  change  their  governing  pur- 
pose. This  is  ivironenition,  this  is  conversion,  this  is  all  the 
change  that  the  Scriptures  require.  Resolve,  and  work  for  the 
Lord."  "  The  same  self-love  leads  them  to  choose  the  world 
as  their  portion,  under  the.  erroneous  persuasion  that  it  is  their 
chief  good,  and  to  choose  God  as  their  portion,  under  the  cor- 
35 


410 

reel  conviction  that  he  is  their  chief  good.  Then  they  love 
God,  and  his  creatures,  because  they  have  an  identity  of  inter- 
est, and  they  obey  him  for  the  sake  of  everlasting  happiness." 

Ard.  Do  you  mean  to  question  that  a  man  is  active  in  re- 
generation ?  or  that  it  is  proper  to  call  upon  the  sinner  to  give 
his  heart  to  God  ? 

Tli.  Regeneration  properly  denotes  the  exertion  of  divine 
power  which  turns  men,  and  conversion  the  exertion  of  human 
power  in  turning  from  sin  to  holiness.  We  call  upon  them  to 
turn  from  sin  to  holiness,  because  such  turning  is  their  own  act. 
But  we  pray  God  to  turn  them,  because  if  he  does  not  put 
forth  his  power  to  turn  them,  they  never  will  turn. 

Ard.  I  suppose  the  great  question  is,  whether  God's  will  or 
man's  will  is  the  great  prime  mover  in  the  matter. 

Tli.  Just  so.  The  Arminian  doctrine  I  take  to  be,  that  God 
desires,  all  things  considered,  to  save  all  men,  and  does  all  he 
can  to  save  them  ;  but  that  the  nature  of  moral  agency  is  such, 
that  God  cannot  change  the  heart  by  an  act  of  power,  but 
can  only  use  persuasion  ;  and  all  the  persuasion  he  can  use 
may  be  resisted.  This  scheme  makes  it  depend  upon  man's 
sovereign  will,  and  not  upon  God's  sovereign  will,  whether  the 
sinner  shall  be  saved  or  not.  This  scheme  is  adapted  to  mul- 
tiply false  converts,  in  two  ways.  It  exhibits  God  as  of  such 
a  character  as  the  sinner  loves  by  nature,  and  thus  makes  him 
think  he  is  converted,  when  no  change  has  taken  place.  And 
it  deceives  the  sinner,  by  leading  him  to  depend  on  his  resolu- 
tion to  change  his  course,  as  if  that  were  true  conversion. 

Ard.  Can  such  palpable  Arminianism  find  a  place  among 
professed  Calvinists  ? 

T/t.  Yes  ;  and  greatly  prevail.  And  yet,  its  advocates  com- 
plain of  being  injured  if  they  are  called  Arminians.  One  min- 
ister says :  "If  any  divine  influence  was  alluded  to,  it  was 
called  the  influence  of  '  moral  suasion.'  But  what  they  be- 
lieve the  Holy  Spirit  does,  in  the  work  of  awakening  and  con- 
version, more  than  infinitely  to  desire  the  salvation  of  all  men, 
which  they  so  much  dwell  upon,  is  what  I  cannot  tell  from 
their  preaching.  He  does  not  present  the  truth  to  the  ear, 
for  this  is  done  by  the  preacher.  He  does  not  incline  or  turn 
the  mind  any  way,  for  this,  according  to  the  new  notions, 
would  annihilate  ks  freedom.  lie  has  so  made  the  mind,  that 
if  any  person  would  only  give  an  unobstructed  course  to  the 
truth,  lie  would  submit  to  God  within  twenty-four  hours,  or 
become  a  maniac,  as  I  heard  one  jiivacher  say  lately." 

At  a  protracted  iwetinu-,  in  Westerly  street,  a  minister  said  : 
"  God  has  not  only  provided  a  way  of  salvation,  but  offered 
it  to  you.  Has  he  not  done  every  tiling  he  could  to  have  you 


IN  THE  NINETEENTH  CENTURY.          411 

embrace  it  ?  He  has  given  you  a  Sabbath,  the  Bible,  the 
ministry,  and  used  all  the  motives  he  could  use,  to  lead  you  to 
embrace  the  Gospel ;  and  don't  all  this  prove  that  he  wants  to 
have  you  embrace  it  ?  You  are  obstinate.  God  is  trying  to 
bring  you  to  repentance,  and  you  resist." 

A  minister,  in  Pilgrim  street,  writes  :  "Four  weeks  ago,  Mr. 
H.  preached.  He  said  that  regeneration  does  not  consist  in 
any  outward  ordinance,  neither  in  circumcision,  nor  baptism ; 
neither  is  it  wrought  by  a  divine  influence  of  the  Holy  Spirit 
upon  the  heart  of  the  sinner  ;  and  those  who  say  it,  say  that 
which  is  false.  Lest  I  should  be  misunderstood,  I  repeat  it, 
that  it  does  not  require  the  same  almighty  power  of  the  Holy 
Spirit  to  convert  a  sinner,  that  it  does  to  create  a  world  ;  and 
those  who  say  it,  do  say  that  which  is  false.  It  is  their  own 
act ;  neither  is  it  in  exercising  any  new  affections  different  from 
those  they  have  exercised  before ;  but  they  are  the  same  af- 
fections which  they  have  had  ever  since  they  were  bora, 
placed  upon  a  new  God.  Then  they  have  new  views  of  God, 
new  hopes,  new  joys,  new  employments." 

A  writer  on  protracted  meetings,  says  :  "  I  have  indeed  heard 
much  said  about  the  influence  of  the  Holy  Spirit,  but  it  has 
usually  been  precisely  what  an  Arminian  would  say.  No 
agency  has  been  usually  ascribed  to  him,  in  my  hearing,  but 
that  of  persuasion  by  the  exhibition  of  motives.  The  doctrine 
of  the  special  agency  of  the  Spirit,  in  the  conversion  of  sinners, 
I  have  heard  treated  with  sarcasm,  as  if  it  furnished  the  sinner 
with  an  excuse.  I  have  heard  the  sinner  represented  as  mak- 
ing the  plea,  '  I  am  what  God  made  me,'  and  heard  his  plea 
answered  by  the  representation,  that  '  God  never  made  a  sin- 
ner.' And  the  preacher,  after  endeavoring  to  support  his  as- 
sertion by  representing  sin  and  holiness  as  consisting  in  volun- 
tary exercise,  affirmed,  with  great  emphasis,  '  God  cannot  cre- 
ate holiness,  nor  can  he  create  sin.'  Of  course,  I  conclude,  he 
would  have  his  hearers  believe  that  God  never  made  a  saint. 
And  I  see  not  why  the  reasoning  would  not  hold  good  in  this 
case,  if  it  is  good  in  the  other.  But  that  the  numerous  con- 
verts of  the  present  day  are  all  man-made  converts,  is  certainly 
more  than  I  had  expected  any  friend  of  the  new  measures  to  af- 
firm. Real  converts  must  be  such  as  are  '  born  of  God' — '  if  any 
man  be  in  Christ,  he  is  a  new  creature — '  we  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good  works' — '  create  in  me  a 
clean  heart,  0  God,  and  renew  a  right  spirit  within  me' — '  drop 
down,  ye  heavens,  from  above,  and  let  the  skies  pour  down 
righteousness ;  I  the  Lord,  have  created  it.'  In  view  of  such 
language  of  Scripture  as  this,  I  shudder  at  the  boldness  of  de- 
nying that  God  can  create  holiness ;  and  I  dare  not  place  my- 


412  THE  PILGRIM'S  PROGRESS 

self  in  a  situation  to  be  considered  in  any  way  responsible  for 
such  declarations. 

Ard.  A  sermon  by  one  who  is  now  a  new-measure  man, 
speaks  of  "the  efficient  energy  of  the  Holy  Spirit,"  as  that 
which  converts  the  sinner;  and  also  says,  "  Tis  inlinitelv  de- 
sirable that  God  should  control  the  wicked  by  an  agency  as 
direct,  positive,  and  efficient,  as  he  does  holy  beings."  He 
also  represents  the  salvation  of  sinners  as  entirely  hopeless, 
"  if  God  did  not  interpose  by  the  sovereignty  of  his  own  grace 
in  electing  some  to  everlasting  life,  and  forming  them  by  the 
mighty  energy  of  the  Eternal  Spirit,  for  heaven  and  glory." 

Th.  That  preacher  is  an  example  of  the  sad  influence  which 
this  new-measure  spirit  has  exerted  upon  many  who  were  once 
considered  firm  and  consistent  defenders  of  the  doctrines  of 
grace. 

A  minister  in  Pilgrim  street  speaks  of  it  as  "a  prevailing 
sentiment  that  the  sinner  is  converted  without  the  direct  or  im- 
mediate influence  of  the  Holy  Spirit."  The  same  minister  says: 
"  A  clergyman,  at  a  protracted  meeting  recently  held  in  Pil- 
grim street,  after  having  denied  the  efficacy  of  divine  grace  in 
the  work  of  repentance,  used  the  following  language  :  '  The 
Holy  Ghost  comes  to  you  just  as  I  do ;  and  if  he  can  persuade 
you,  he  does  it.'  Who  does  not  shudder  to  hear  it  said,  that 
the  Holy  Ghost  will  convert  a  sinner,  if  he  can  $"  Another 
minister,  in  describing  a  protracted  meeting  held  in  Pilgrim 
street,  after  stating  the  number  of  reputed  converts,  says:  "In 
every  case,  I  have  reason  to  fear  Christ  has  no  place  in  their 
scheme,  and  the  Holy  Spirit  none  but  that  of  a  mere  persuader 
or  presenter  of  motives.  Their  experience  is,  '  I  resolved,  and 
the  work  was  done.  I  am  surprised  to  find  religion  so  easy. 
Conversion  is  a  different  thing  from  what  I  had  anticipated.'  " 

A  minister  in  Westerly  street,  speaking  of  the  new-measure 
system,  says :  "  It  appears  to  us  that  the  great  fundamental 
doctrines  of  Christianity  are  almost  entirely  overlooked  by  the 
advocates  of  the  new  system.  The  passions  are  addressed, 
while  the  understanding  is  not  informed.  Hence,  revivals 
under  this  style  of  preaching  are  characterized,  not  by  deep, 
silent,  and  awful  solemnity,  and  thorough,  deep,  pungent  con- 
viction of  the  truth  of  God,  which  prostrates  the  soul  in  the 
dust,  but  by  noise,  tumult,  and  lightness.  The  converts  also, 
under  such  preaching,  exhibit,  not  the  modest,  humble,  retir- 
ing, self-distrusting  spirit  of  real  piety,  but  a  spirit  of  self-con- 
fidence, and  a  forward,  assuming  boldness." 

One  clergyman,  in  writing  to  another  in  Pilgrim  street,  says  : 
"  Mr.  Bold,  it  is  well  known,  has  been  among  the  foremost  in 
the  introduction  of  new  principles  and  measures,  from  the  time 


IN    THE    NINETEENTH    CENTURY.  413 

of  their  origin  up  to  the  present  hour.  You  certainly  met  him  in 
that  attitude,  formerly,  when  you  withstood  him  to  the  face 
before  the  whole  community.  For  some  time  previous  to  his 
coming  to  Pilgrim  street,  it  was  commonly  reported  that  he 
had  laid  aside  his  extravagances ;  and  this  circumstance  op- 
erated powerfully  in  his  favor  when  he  came.  The  course  of 
things  has  proved,  however,  that  there  was  not  sufficient  evi- 
dence of  a  thorough  alteration.  He  did,  indeed,  while  among 
us,  aim  to  adapt  his  operations  to  the  sober,  considerate  char- 
acter of  our  people.  But,  even  in  their  mitigated  form,  the 
thorough  evangelical  churches  and  ministers  of  Pilgrim  street, 
could  not  endure  his  preaching  or  his  measures.  They  were 
disgusted  with  his  philosophical  speculations,  his  denunciatory 
spirit,  his  irreverence  in  worship,  his  vulgarity,  his  rashness, 
and  his  arrogance.  It  is  true  he  had  his  followers,  and  has  still 
his  admirers.  It  is  true  that  he  brought  over  professors  and 
others  to  his  faith,  within  a  limited  sphere ;  and  they  acknowl- 
edge, without  any  hesitation,  that  it  dijfisrs  materially  from  the 
old  orthodoxy.  Mr.  Bold  himself,  and  his  immediate  coadju- 
tors, do  not  receive  it  as  an  honor  to  be  classed  with  the  old 
school  of  Pilgrim  street.  They  profess  to  belong  to  a  different 
class.  To  deny  it  would  be  useless,  were  they  so  disposed  : 
the  fact  is  known  and  read  of  all  men." 

A  minister,  in  an  examination  of  some  of  Mr.  Bold's  senti- 
ments, says :  "  We  come  now  to  the  doctrine  of  moral  suasion, 
that  sinnners  are  converted  by  motives  only,  urged  by  the 
preacher,  arffl  by  the  Spirit.  Mr.  Bold  holds  that  this  influ- 
ence alone  is  sufficient."  Mr.  Bold  says,  "  The  sinner  changes 
his  heart  through  the  influence  of  motives  alone,  as  presented 
by  the  word,  the  preacher,  and  the  Spit  it." 

A  reviewer  of  a  published  sermon  of  Dr.  Eloquent,  says,  "  It 
is  clear  that  mind  is  to  be  controlled  or  moved  only  Inj  motive" 
"  The  mind  never  was  made  to  be  moved  by  nny  thing  else.  It 
may  be  said,  without  impiety,  that  Almighty  power,  such  as 
controls  matter,  can  no  more  affect  the  actions  or  decisions  of 
the  mind,  than  that  motives  can  influence  matter."  "  Does  Dr. 
Eloquent  tell  us  what  kind  of  power  it  is,  by  which  the  heart 
is  regenerated,  whether  it  is  moral  or  physical  ?  It  is  not  by 
means  of  motives,  or  light,  or  truth ;  of  course  it  would  seem 
very  plain  that  it  could  not  be  moral  power." 

J>v/.  Of  course,  the  reviewer  thinks  it  is  moral  power,  or  the 
influence  of  persuasion,  and  not  any  other  influence. 

Th.  Yes  ;  but  he  does  not  speak  out  plainly.  He  professes 
to  be  contending  only  for  the  doctrine  that  the  Spirit  converts 
men  by  means  of  the  truth.  He  says,  "  We  are  now  attempt- 
ing to  show  that  the  Spirit  of  God  can  regenerate  the  hearts 


414  THE  PILGRIM'S  PROGRESS 

of  men  by  the  instrumentality  of  divine  truth."  This  is  adapted 
to  mislead.  Dr.  Eloquent  does  not  believe  the  change  is  pro- 
duced by  physical  power,  nor  by  moral  power,  as  these  terms 
are  usually  understood  ;  nor  without  the  instrumentality  of 
divine  truth.  Physical  power  usually  denotes  the  application 
of  matter  to  matter,  as  when  a  mill  is  moved  by  water  or  by 
steam.  Moral  power  denotes  the  use  of  motives  to  persuade. 
Men  are  not  converted  by  either  of  these ;  but  by  the  new- 
creating  power  of  the  Holy  Spirit.  We  read  of  "the  new 
man,  which  after  God  is  created  in  righteousness  and  true  holi- 
ness." Yet  this  first  holiness  is  in  its  nature  something  active ; 
it  is  holy  love.  It  is  the  exercise  of  the  creature,  produced  in 
him  by  divine  power.  Nor  is  it  produced  without  the  instru- 
mentality of  divine  truth.  If  the  first  specific  exercise  of  the 
new-born  soul  is  love  to  God,  then  the  character  of  God  must 
be  before  the  mind,  as  presented  by  divine  truth,  in  order  that 
it  may  be  loved.  Those  who  hold  that  the  change  is  produced 
by  the  new-creating  act  of  the  Holy  Spirit,  ought  not  to  be 
represented  as  teaching  that  it  is  done  by  physical  power,  nor 
as  dispensing  with  the  instrumentality  of  truth.  It  is  misrep- 
resenting their  sentiments,  to  do  so.  Nor  does  the  reviewer 
give  a  fair  exhibition  of  his  own  scheme,  when  he  represents 
himself  as  simply  contending  for  the  doctrine  that  "  the  Spirit 
of  God  can  regenerate  the  hearts  of  men  by  the  instrumental- 
ity of  divine  truth."  He  means  to  deny  that  the  Spirit  does 
any  thing  but  use  motives  to  persuade.  And  this  he  occasion- 
ally brings  out  ;  for  he  says,  "  To  make  willing  is  the  expres- 
sion which  Inspiration  has  chosen,  and  who  can  conceive  of  any 
other  power  than  that  which  is  contained  in  motives  being  em- 
ployed to  make  willing  ?" 

Ard.  I  can  conceive  of  it,  whether  it  is  true,  or  not.  I  can 
conceive  that  the  same  motives  are  presented  to  two  impenitent 
sinners,  to  repent  and  turn  to  God.  And  I  can  conceive  that 
they  do  not  prevail  with  either  of  them,  at  first ;  that  both 
resist  them,  and  reject  the  Gospel  offer.  I  can  conceive  that 
the  Holy  Spirit  touches  the  heart  of  one,  by  his  Almighty 
power,  and  makes  him  willing,  while  he  does  not  exert  the 
same  power  upon  the  other,  and  he  continues  unwilling.  If 
any  one  thinks  this  is  not  a  case  of  actual  and  frequent  occur- 
rence, let  him  prove  it.  But  it  is  too  much  for  him  to  take  it 
for  granted,  and  seek  to  conceal  his  want  of  proof  by  saying  it 
cannot  be  conceived. 

F.  W.  You  seem  to  favor  the  old  doctrine  of  a  physical 
change,  by  teaching  that  something  is  to  be  created  in  us, 
which  we  had  not  before.  I  do  not  see  what  difference  it 
makes  whether  we  call  it  a  new  faculty,  or  a  new  disposition — 


IN    THE    NINETEENTH    CENTURY.  415 

a  new  taste,  or  a  new  exercise.  If  it  is  something  that  we  are 
destitute  of,  and  which  lias  to  be  created  in  us,  by  the  same 
power  which  created  the  world,  why  are  wo  not  excusable  for 
being  without  it,  till  it  is  created  in  us  ? 

Th.  What  we  are  destitute  of  by  nature  is  holy  love.  But 
it  does  not  amount  to  the  same  thing  as  if  we  wanted  a  new 
faculty,  or  capacity  of  body  or  mind.  Nor  does  it  imply  a  mere 
negation,  a  mere  want.  The  character  of  God  is  presented  to 
us  as  an  object  of  love.  We  do  not  love,  but  hate  it.  No 
new  faculty  would  be  required  in  order  to  love  it.  It  is  worthy 
of  our  love.  We  are  so  made  as  to  be  capable  of  loving  it. 
But  we  hate  it.  For  this  hatred  we  have  no  excuse.  And 
when  the  conscience  is  awakened,  we  feel  that  we  are  without 
excuse.  With  the  understanding  we  perceive  the  character  of 
God  to  be  worthy  of  love.  With  ths  conscience  we  feel  our 
obligation  to  love  it,  and  are  self-condemned  for  not  doing  it. 
But  with  our  heart  we  still  oppose.  All  the  light  which  can 
be  thrown  upon  the  subject  only  makes  our  opposition  of  heart 
more  decided.  All  the  appeals  to  our  conscience  only  fiil  us 
with  keener  conviction.  No  new  faculty  is  wanting  ;  no  new 
capacity  is  needed.  If  there  were,  we  should  feel  excused. 
But  conviction  is  a  sense  of  guilt  for  refusing  to  do  what  we 
ought  to  do.  This  is  that  state  of  mind  under  which,  when 
greatly  increased,  the  finally  impenitent  will  sink  forever  in  the 
regions  of  despair.  If  light  could  change  the  heart,  Satan 
would  be  converted.  But  no  amount  of  light ;  no  means  of 
grace ;  no  exhibition  of  truth ;  no  presentation  of  Gospel  mo- 
tives, and  no  human  power,  can  change  it,  without  an  act  of 
creating  power  by  the  Holy  Spirit.  Nothing  but  the  same  Al- 
mighty energy  which  raises  the  dead  to  life,  is  sufficient  to 
make  the  sinner  willing  in  the  day  of  his  power.  Then  we 
know  by  experience  "  what  is  the  exceeding  greatness  of  his 
power  to  us-ward,  who  believe,  according  to  the  working  of 
his  mighty  power,  which  he  wrought  in  Christ,  when  he  raised 
him  from  the  dead." 

F.  W.  Why  is  not  this  teaching  the  sinner  that  he  cannot 
repent  and  love  God,  till  this  new  creating  power  is  put 
forth  ? 

Th.  Because  it  is  not  teaching  him  that  he  wants  power, 
but  only  that  he  wants  the  i-iu'ht  exercise,  which  is  holy  love. 

F.  }\r.  But  you  say  this  is  to  be  created  in  him.  And  how 
can  a  man  be  to  blame  for  not  putting  forth  creating  power  ? 
It  is  the  prerogative  of  God  to  create.  No  creature  can  do  it. 

Th.  The  sinner  has  all  the  faculties  that  a  saint  has  ;  only 
lie  exercises  them  differently.  The  saint  employs  the  same 
faculties  now  in  loving  and  serving  God,  that  he  lately  em- 


416  THE  PILGRIM'S  PROGRESS 

ployed  in  hating  him.  The  possession  of  all  the  faculties  which 
are  employed  in  doing  a  thing  constitutes  an  ability  to  do  that 
thing,  whether  they  are  employed  in  doing  it  or  not.  The  sin- 
ner has  all  the  faculties  which  would  be  employed  in  loving 
God,  if  he  should  now  begin  to  love  and  serve  him.  This  con- 
stitutes his  ability  to  love  and  serve  God,  and  the  possession  of 
these  lays  him  under  obligation  to  love  and  serve  him.  If  he 
should  comply,  it  would  not  make  him  perform  any  act  of 
creating  power. 

F.  W.  Why  not  ?  You  say  he  never  will  perform  the  first 
act  of  loving  God,  unless  the  Holy  Spirit  causes  him  to  do  it, 
by  an  act  of  creating  power. 

Th.  He  is  not  required  to  cause  himself  to  do  it ;  but  only 
to  do  it.  If  he  should  do  it,  that  would  not  be  performing  an 
act  of  creation.  It  would  only  be  the  causing  himself  to  do  it 
that  would  be  the  act  of  creation.  When  the  Holy  Spirit 
causes  him  to  do  it,  it  is  the  Holy  Spirit  which  performs  the 
creating  act.  The  man  only  performs  the  act  required  of  him, 
the  act  of  obeying  God,  and  loving  him. 

After  the  foregoing  conversation,  the  pilgrims  Thoughtful 
and  Ardent  returned  to  the  house  of  Mr.  Experience,  where 
they  tarried  many  days,  conversing  with  him  and  with  such  as 
resorted  to  his  house  ;  and  occasionally  going  out  into  various 
parts  of  the  city,  and  attending  upon  the  means  of  religious  in- 
struction which  were  enjoyed.  And  I  perceived,  that,  after 
the  introduction  of  the  new  measures,  the  tendency  of  things 
to  change  seemed  to  be  more  and  more  accelerated.  Former 
institutions  were  suffered  to  decay,  and  new  institutions  were 
organized.  The  aged  and  experienced  were  regarded  with  less 
reverence,  and  their  counsels  were  less  heeded,  while  the  young 
rushed  forward  to  occupy  the  most  important  stations,  and 
take  the  guidance  of  the  most  important  enterprises.  New 
forms  of  eiTor  sprung  up,  and  soon  embodied  numerous  and 
zealous  companies  of  disciples.  The  protracted  meetings,  which 
had  been  so  popular  at  first,  and  regarded  as  such  a  signal 
blessing  to  the  Church,  were  soon  laid  aside.  Whether  their 
converts  were  found  to  be  too  short-lived,  and  to  possess  too 
little  stability,  to  be  any  benefit  to  the  churches  they  joined ; 
or  whether  the  pastors  found  the  call  upon  them  to  attend  the 
numerous  meetings  around  them  too  laborious  and  exhausting 
to  be  endured  ;  or  whether  the  evangelists  and  itinerants  of  the 
day  were  found  so  generally  to  leave  a  permanent  bad  influ- 
ence behind  them,  creating  divisions,  unsettling  pastors,  and 
by  their  extravagances  exciting  disgust  against  religion  and  its 
institutions ;  or  whether  all  these  things  together,  each  having 
more  or  less  influence,  it  so  happened,  that,  by  common  con- 


IN    THE    NINETEENTH    CENTURY.  417 

sent,  protracted  meetings  went  into  disuse ;  and  the  churches 
seemed  to  be  convinced  generally,  that  a  stable  and  settled 
ministry  was  most  to  be  relied  upon  for  the  perpetuation  and 
extension  of  Gospel  influences.  Mr.  Bold,  after  the  failure  of 
his  efforts  in  Pilgrim  street,  returned  to  South  street,  and  be- 
came a  settled  pastor,  for  a  short  time,  where  he  gradually 
sunk  away  from  public  notice.  Others  continued  to  itinerate 
for  a  season,  endeavoring  to  keep  up  an  interest  in  their  labors 
by  adding  other  and  newer  measures,  and  more  strange  and 
extravagant  things  to  those  before  practised.  But  the  public 
soon  became  weary  of  them,  and  they  ceased  to  be  in  request. 
The  pastors  generally,  who  fell  in  with  the  new  measures,  were 
soon  swept  away  by  the  tide  of  revolution,  and  most  of  those 
who  had  made  themselves  conspicuous  as  the  followers  or  de- 
fenders of  Mr.  Bold  and  his  measures,  were  driven  about  from 
place  to  place,  quite  as  frequently  as  those  who  had  opposed 
them.  Dr.  New-way  and  his  friends  established  a  theological 
school  in  Pilgrim  street,  and  made  public  a  number  of  new 
speculations  in  theology,  which  he  regarded  as  important  im- 
provements on  the  system  of  the  Puritans,  but  which  others 
regarded  as  dangerous  innovations.  Deeply  grieved  by  these, 
Dr.  Old-way  and  his  friends  established  another  school,  for 
training  ambassadors  for  the  King.  In  this  school  Mr.  Meek 
was  elected  a  professor,  but  declined  the  appointment  on  ac- 
count of  the  failure  of  his  health.  He  however  took  up  his 
abode  near  it,  and  gave  some  instruction  to  the  pupils,  as  his 
strength  permitted,  till  he  died.  After  Mr.  Bold  had  been  a 
settled  pastor  a  short  time,  he  and  Mr.  Confident,  and  some 
others,  established  an  institution  of  their  own,  some  distance 
from  the  city,  on  the  left  hand  of  the  way,  near  the  stile  which 
leads  into  By-path  meadow.  Previous  to  this  time,  Mr.  Bold 
and  Mr.  Confident  had  taken  a  dismission  from  the  Presbyte- 
rian connection ;  as  had  also  Mr.  Strangeways,  Mr.  Reckless, 
and  some  others.  Whether  this  was  because  they  became 
convinced  that  their  sentiments  were  such  as  to  render  it  in- 
consistent for  them  to  remain  in  that  connection,  or  whether 
they  found  they  should  have  trouble,  if  they  attempted  to  re- 
main, and  continue  to  preach  and  practice  as  they  did,  or  for 
other  reasons,  time  may  disclose.  A  small  company  estab- 
lished what  they  called  the  Union  house,  in  Westerly  street, 
and  made  war  upon  the  Presbyterian  churches  in  that  vicinity, 
endeavoring  to  draw  them  over,  or  break  them  dov.n.  The 
doctrines  they  at  iirst  avowi-d  seemed  to  be  Arminian,  but  it 
was  not  long  before  they  openly  took  the  ground  of  perfection- 
ism. A  Presbytery  whose  churches  had  suffered  by  their  in- 
roads, describe  their  plausible  introduction,  their  professed  en- 


418 

gagedness  in  the  cause  of  revivals,  their  pretensions  to  extra- 
ordinary influence  with  God  through  the  prayer  of  faith,  their 
unusual  confidence  in  themselves,  and  the  fruitless  attempts 
to  convince  them  of  their  errors,  and  say,  "  A  confidence  in 
themselves  that  they  were  under  the  guidance  of  the  Holy 
Ghost,  baffled  every  effort  to  reclaim  them."  "They  creep 
unawares  into  feeble  churches,  and  use  every  artifice  to  pro- 
duce disaffection  with  those  ministers  and  private  members  who 
do  not  readily  yield  to  their  wishes,  and  receive  their  errors. 
They  sustain  those  members  of  churches,  who,  for  unchristian 
conduct,  are  under  censure,  hold  meetings  with  them,  and  the 
malcontents  associated  with  them,  and  thus  encourage  contu- 
macy in  the  Church.  They  assert  that  Christ  personally  dwells 
in  them ;  and  when  asked  to  explain  their  views  and  proceed- 
ings, and  to  show  their  consistency  with  revealed  truth,  they 
profanely  reply,  '  speak  to  Christ  in  me.'  By  many  of  their 
disciples  the  scriptures  of  the  Old  Testament  are  regarded  as 
useless.  They  teach  that  all  saints  are  perfect  in  this  life — 
that  the  moral  law  as  a  rule  of  duty,  is  abrogated  in  regard  to 
all  who  come  into  their  faith — that  they  are  under  the  imme- 
diate influence  of  the  Holy  Ghost,  in  all  their  feelings,  words, 
and  actions.  They  believe  that  all  are  hypocrites,  and  going 
to  hell,  who  do  not  adopt  their  peculiarities,  and  call  them- 
selves perfect."  In  many  other  instances  where  the  new  meas- 
ures had  prevailed,  perfectionism  made  its  appearance,  as  the 
gradual  development  of  that  system  of  doctrine  and  practice. 
Mr.  Bold  and  Mr.  Confident  adopted  the  system,  and  taught  it 
in  their  school ;  and  in  their  occasional  sojournings  in  Pilgrim 
street,  in  Westerly  street,  and  in  South  street,  they  taught  it 
zealously,  and  made  many  proselytes. 


CHAPTER  LYII. 

WHILE  the  pilgrims  Thoughtful  and  Ardent  remained  at  the 
house  of  Mr.  Experience,  many  changes  took  place  in  other 
quarters  of  the  town,  as  well  as  in  the  American  quarter ;  (for 
the  time  was  long,  being  almost  twenty  years.)  The  follow- 
ers of  the  Roman  Pontiff  perceiving  the  efforts  which  were 
made  to  send  forth  ambassadors  of  the  King  to  the  various  parts 
of  the  town  where  the  Gospel  had  not  been  known,  aroused 
themselves  also  to  send  their  agents  for  the  purpose  of  bringing 
them  into  subjection  to  him.  And  at  length  before  the  pil- 


IN    THE    NINETEENTH    CENTURY. 


419 


grims  left  the  town,  these  agents  had  penetrated  into  almost 
every  part  that  had  been  occupied  by  the  ambassadors  of  the 
King.  And  wherever  they  came,  they  proved  the  most  trouble- 
some adversaries  to  those  ambassadors,  and  the  greatest  hin- 
drance to  their  benevolent  work.  And  the  governor  of  French 
street  seemed  disposed  to  employ  his  military  power  to  enforce 
an  entrance  for  these  agents  of  the  pontiff  into  some  of  the 
places  where  the  people  were  indisposed  to  receive  them.  The 
agents  of  the  pontiff  were  also  making  great  exertions  to  oc- 
cupy every  possible  opening  in  the  American  quarter,  and  in- 
troduce their  schools,  and  their  institutions,  and  every  means 
of  making  proselytes,  which  were  not  without  considerable 
success.  On  the  other  hand,  ambassadors  of  the  King  were 
making  their  way  into  French  street,  and  successful  in  turning 
numbers  from  the  service  of  the  pontiff  to  the  service  of  the 
Prince  Immanuel.  In  Turkey  street,  among  the  nominally 
Christian  subjects  of  the  false  prophet,  who  had  sunk  into  for- 
mality and  idolatry,  a  considerable  awakening  had  taken  place, 
and  many  seemed  to  be  inquiring  after  the  true  way.  In  the 
islands  of  the  sea  to  which  the  churches  in  the  American  quar- 
ter had  sent  the  Gospel,  great  numbers  had  cast  away  their 
idols,  and  professed  allegiance  to  the  Prince  Immanuel. 

Then  I  saw  in  my  dream  that  the  pilgrims  addressed  them- 
selves to  their  journey  ;  and  having  got  out  of  the  town  to  the 
place  where  Christian  and  Hopeful  had  met  with  By-ends,  they 
saw  before  them  by  the  road  side  on  the  left  hand  a  building, 
which  at  a  distance  had  the  appearance  of  being  very  aged  and 
venerable,  but  as  it  was  approached,  it  was  found  to  have  been 
newly  erected.  Its  main  parts  were  so  arranged  as  to  be  in  the 
form  of  a  cross.  It  had  large  windows  running  to  a  sharp 
point  at  the  top,  and  filled  with  small  panes  of  glas^.  The 
roof  had  a  multitude  of  small  pointed  turrets,  and  the  principal 
one  was  surmounted  with  a  large  gilded  cross.  Out  of  this 
house  came  a  man,  dressed  in  robes  of  a  peculiar  fashion, 
whose  name  was  Lofty,  and  accosted  the  pilgrims  with  a  polite 
and  insinuating  air,  and  inquired  whither  they  were  bound. 

Ardent.  We  are  from  the  city  of  Destruction,  and  are  going 
on  pilgrimage  to  Mount  Zion. 

Lofty.  So  I  conjectured  by  your  general  appearance ;  and 
therefore  I  am  come  out  to  invite  you  in. 

Th.  Why  should  we  turn  aside  at  this  place,  since  we  have 
but  recently  commenced  our  day's  journey  ? 

Lof.  This  is  a  house  built  for  the  entertainment  of  pilgrims; 
and  it  furnishes  them  with  important  and  profitable  instruction. 

Ard.  Of  what  nature  is  that  instruction,  and  on  what  sub- 
jects  ? 


420  THE  PILGRIM'S  PROGRESS 

Lof.  It  is  instruction  of  great  importance  to  you,  and  on 
subjects  connected  with  the  successful  prosecution  of  your 
journey,  and  its  happy  termination. 

Ard.  You  speak  fair ;  but  we  should  like  to  be  informed 
more  fully. 

Lof.  Is  it  not  important  that  you  should  belong  to  the  true 
church,  and  have  the  advantage  of  attending  upon  the  ordi- 
nances which  the  King  has  appointed  for  the  benefit  of  his 
friends  ? 

Tli.  The  true  church  ;  pray,  what  is  that  ? 

Lof.  The  church  which  has  preserved  the  apostolical  suc- 
cession, which  has  the  officers  which  the  King  has  appointed, 
and  those  who  alone  are  authorized  to  administer  his  ordinances. 

Th.  What  officers  are  they  ? 

Lof.  The  three  orders  appointed  by  the  King  himself,  bishops, 
priests,  and  deacons. 

Th.  Who  are  the  bishops,  and  what  are  their  powers  and 
prerogatives  ? 

Lof.  The  bishops  arc  the  highest  of  the  three  orders  in  the 
church.  Each  bishop  is  supreme  in  his  own  diocese,  having 
the  exclusive  right  to  administer  ordination  and  confirmation,  to 
exercise  government,  to  dedicate  churches,  to  prescribe  forms 
of  prayer  for  special  occasions,  and  to  do  all  things  that  he 
shall  deem  necessary  for  the  order  and  well  being  of  the 
churches  under  his  care.  The  name  bishop  signifies  overseer, 
and  points  him  out  as  the  supreme  officer  of  the  church  on 
earth. 

Th.  We  belong  to  a  church  which  we  think  regularly  con- 
stituted according  to  the  New  Testament  pattern ;  a  church 
which  acknowledges  the  Lord  Jesus  Christ  as  the  only  supreme 
head,  and  which  professes  to  be  governed  by  his  laws.  And 
we  are  not  inclined  to  renounce  this  for  such  a  one  as  you 
speak  of. 

Lof.  Take  heed  what  you  do.  For  one  of  our  bishops  says  : 
"  Where  the  Gospel  is  proclaimed,  communion  with  the  church 
by  the  participation  of  its  ordinances,  at  the  hands  of  the  duly 
authorized  priesthood,  is  the  indispensable  condition  of  salva- 
tion." 

Ard.  Then  you  consign  all  to  perdition  who  do  not  come  into 
your  house. 

Lof.  Not  exactly  so.  "  The  important  truth  which  the  uni- 
versal church  has  uniformly  maintained,  that  to  experience  the 
full  and  exalted  efficacy  of  the  sacraments,  we  must  receive 
them  from  a  valid  authority,  is  not  inconsistent  with  that  char- 
ity which  oxtmds  merry  to  all  who  labor  under  involuntary 
error.  But  gre:it  is  the  guilt,  and  imminent  the  danger  of 


IN    THE    NINETEENTH    CENTURY. 


421 


those,  who,  possessing  the  means  of  arriving  at  the  knowledge 
of  the  truth,  negligently  or  wilfully  continue  in  a  state  of  sep- 
aration from  the  authorized  ministry  of  the  church,  and  parti- 
cipate of  ordinances  administered  by  an  irregular  and  invalid 
authority." 

Ard.  This  is  not  much  better.  For  surely  the  great  mass 
of  professed  Christians  are  not  in  unavoidable  ignorance  of  your 
high  pretensions.  Or  do  you  admit  that  while  you  regard  the 
government  of  diocesan  bishops  to  be  the  best  way,  those  who 
adopt  the  Presbyterian  form  of  government,  or  the  Congrega- 
tional, may  yet  be  parts  of  the  true  church,  and  have  valid  or- 
dinances ? 

Lof.  No.  "  The  alone  want  of  communion  with  the  bishop 
makes  persons  aliens  from  God  and  Christ,  and  strangers  from 
the  covenants  of  promise,  and  the  commonwealth  of  Israel." 
"  Whoever  is  in  communion  with  the  bishop,  the  supreme  gov- 
ernor of  the  church  upon  earth,  is  in  communion  with  Christ 
the  head  of  it ;  and  whoever  is  not  in  communion  with  the 
bishop,  is  thereby  cut  off  from  communion  with  Christ. " 
"  None  can  possess  authority  to  administer  the  sacraments  but 
those  who  have  received  a  commission  from  the  bishops  of  the 
church."  "  The  only  appointed  road  to  heaven  is  through  the 
visible  church  on  earth."  "  Aliens  from  the  church  have  no 
covenanted  title." 

Th.  We  and  our  fathers  have  enjoyed  the  administration  of 
the  word  and  ordinances  for  many  generations,  without  having 
had  any  connection  with  those  who  were  episcopally  ordained. 
And  we  believe  that  they  have  enjoyed  the  best  evidence  of 
apostolical  successsion,  in  the  influences  of  the  Holy  Spirit, 
which  have  been  poured  out  upon  them.  And  we  think  we 
have  had  some  share  in  those  influences  through  the  ministry 
of  men  who  had  no  connection  with  your  boasted  Episcopal 
church.  Upon  such  a  ministry,  and  upon  such  substantial 
spiritual  blessings,  we  have  no  disposition  to  turn  our  backs,  for 
the  sake  of  what  you  offer  us,  which  seems  to  consist  in  mere 
rites  and  forms. 

Lof.  "  Let  it  be  recollected  that  error  is  venial  only  in  pro- 
portion as  it  is  involuntary.  How,  then,  shall  that  man  excuse 
himself,  who,  having  been  warned  of  the  defect  of  the  ministry 
at  whose  hands  he  receives  the  ordinances  of  the  Gospel,  neg- 
lects to  give  attention  to  the  subject  ?"  Our  opinion,  to  speak 
out  fully,  is,  that  "  those  who  have  departed  from  Episcopacy 
have  no  spiritual  authority  whatever ;  have  no  ministers,  and 
no  ordinances."  "  The  man  whoallixes  a  seal  to  an  instrument, 
unauthorized  thrtvto.  not,  only  gives  no  validity  to  the  instru- 
ment, but  is  guilty  of  forgery.  So  the  man  who  undertakes  to 


422 

administer  the  Christian  sacraments  of  baptism  and  the  Lord's 
Supper,  without  authority  from  our  holy  mother  church,  is 
guilty  of  impiety,  sacrilege,  and  blasphemy." 

Ard.  Let  us  hear  how  you  prove  the  duty  of  union  with 
your  church. 

Lof.  Our  admirable  liturgy  says  in  one  place,  "It  is  evi- 
dent unto  all  men,  diligently  reading  holy  Scripture  and  ancient 
authors,  that  from  the  Apostles'  time  there  have  been  these 
orders  of  ministers  in  Christ's  Church — bishops,  priest*,  and 
deacons."  That  the  order  of  bishops  existed  in  New  Testa- 
ment times,  we  prove  from  the  use  of  the  word.  Paul  says  to 
Timothy,  "  If  a  man  desire  the  office  of  a  bishop,  he  desireth  a 
good  work."  "Paul  and  Timotheus,  the  servants  of  Jesus 
Christ,  to  all  the  saints  in  Christ  Jesus,  which  are  at  Philippi, 
with  the  bishops  and  deacons."  Do  not  these  passages  prove 
that  there  were  bishops  in  the  New  Testament  times  ? 

Th.  Yes  ;  but  what  sort  of  bishops  ?  Not  diocesan  bishops. 
Not  bishops  whose  jurisdiction  extends  over  many  congrega- 
tions. But  parochial  bishops  ;  bishops  who  were  the  same  as 
elders,  or  pastors  of  single  congregations.  In  Paul's  direc- 
tions to  Timothy,  after  giving  the  qualifications  of  a  bishop,  lie 
says,  "  Likewise  must  the  deacons  be  grave,"  &c. ;  but  no  men- 
tion is  made  of  elders  or  presbyters,  or  any  other  order  be- 
tween bishops  and  deacons.  To  Titus  Paul  says  :  "  For  this 
cause  left  I  thee  in  Crete,  that  thou  shouldst  set  in  order  the 
things  that  are  wanting,  and  ordain  elders  in  every  city,  as  I 
had  appointed  thee.  For  a  bishop  must  be  blameless,"  ifec. 
This  implies  that  elders  and  bishops  were  the  same.  In  the  ad- 
dress of  the  Epistle  to  the  Philippians,  bishops  and  deacons 
are  mentioned,  but  no  intermediate  order.  And  it  is  not  likely 
that  in  a  single  city,  like  Philippi,  at  that  time,  there  were  sev- 
eral diocesan  bishops,  or  even  several  distinct  congregations, 
each  under  a  single  parochial  bishop,  but  a  single  church  un- 
der a  plurality  of  elders,  as  seems  to  have  been  the  custom  ol 
that  day.  In  Crete  elders  were  to  be  ordained  in  every  city 
A  Presbyterian  would  understand  this  as  denoting  a  pastor  and 
session,  and  a  Congregationalist  of  two  or  more  elders  to  a 
church,  according  to  a  common  practice  in  the  days  of  our  fa- 
thers. Only  two  orders  appear  to  have  existed  at  Philippi. 
When  Paul  sent  for  the  elders  or  bishops  of  Ephesus,  (Acts  xx.) 
he  said  to  them,  "  Take  heed  unto  yourselves,  and  to  all  the 
flock  over  the  Avhich  the  Holy  Ghost  hath  made  you  overseers, 
[episcopous,  bishops.]"  The  elders  of  the  church  of  Ephesus 
were  its  bishops.  Peter  says,  "  The  elders  [presbyters]  who 
are  among  you  I  exhort,  who  also  am  an  elder ;  feed  the  flock 
of  God  which  is  among  you,  taking  the  oversight  thereof,  \epis- 


IN    THE    NINETEENTH    CENTURY.  423 

copounti  f<,  exercising  the  office  of  a  bishop,]  not  by  constraint, 
but  willingly ;  not  for  filthy  lucre,  but  of  a  ready  mind. 
iN'eilher  as  being  lord's  over  God's  heritage,  but  being  en- 
samples  to  the  flock."  Here  presbyters  are  exhorted  by  a  fel- 
low presbyter  to  exercise  the  office  of  a  bishop.  It  is  clear, 
then,  that  there  were  not  three  orders  of  ministers  in  the  apos- 
tolical churches,  nor  indeed  were  there  more  than  one  ;  for  the 
deacons  were  only  men  appointed  to  serve  tables,  to  take  care 
of  the  temporal  concerns  of  the  church,  and  provide  for  the 
poor,  according  to  Acts  vi. 

Lof.  We  consider  the  apostles  as  the  true  bishops  of  that 
church,  and  the  presbyters  and  deacons,  as  making  up  the 
three  orders.  The  bishop  of  the  present  time  takes  the  place 
of  an  apostle. 

Th.  Then  he  should  prove  it  by  doing  the  works  of  an 
apostle.  He  must  have  seen  the  Lord  Jesus  after  his  resurrec- 
tion, so  as  to  be  an  eye-witness  that  he  is  risen  from  the  dead. 
(Acts  i.  22,  and  xiii.  31 :  1  Cor.  xv.  8.)  He  must  have  been 
called  to  the  apostolical  office  by  the  Lord  Jesus  Christ  him- 
self, without  any  human  instrumentality.  (Gal.  i.  1.)  He 
must  have  been  taught  the  Gospel  by  direct  revelation  from 
God,  and  not  from  the  teaching  of  another  man.  (Gal.  i.  12, 
and  ii.  6.)  He  must  have  the  power  of  conferring  the  miracu- 
lous gifts  of  the  Holy  Ghost  on  whom  he  pleases,  by  the  lay- 
ing on  of  his  hands.  (Acts  viii.  17,  18:  2  Cor.  xii.  12.)  He 
had  no  particular  flock  assigned  to  him,  but  in  common  with 
his  colleagues,  was  to  labor  to  spread  the  Gospel  through  the 
world.  The  office  of  apostle  therefore  was  extraordinary  and 
temporary  ;  no  directions  were  given  for  the  appointment  of 
successors  in  the  apostolic  office,  nor  any  account  of  such  suc- 
cessors being  appointed. 

Lof.  It  is  evident  that  Timothy  and  Titus  were  bishops,  the 
former  of  Ephesus,  and  the  latter  of  Crete.  Paul  left  Titus  in 
Crete,  to  do  what  no  single  presbyters  were  authorized  to  do ; 
"  that  thou  shouldst  set  in  order  the  things  that  are  wanting, 
and  ordain  elders  in  every  city."  Paul  besought  Timothy  to 
abide  at  Ephesus,  when  he  went  into  Macedonia,  to  "  charge 
some  that  they  teach  no  other  doctrine,"  than  what  he  had 
taught  them.  He  gave  him  directions  about  the  trial  of  pres- 
byters, and  their  ordination.  (1  Tim.  v.  19,  22  :  2  Tim.  ii.  2.) 

Th.  Timothy  and  Titus  were  evangelists,  which  was  an  ex- 
traordinary office,  as  well  as  that  of  apostle.  They  were  as- 
sistants of  the  apostles,  and  under  their  direction  performed  a 
similar  work.  The  residence  of  Timothy  at  Ephesus,  and  of 
Titus  in  Crete,  seems  to  have  been  temporary ;  for  we  after- 
wards find  them  travelling  again  with  the  apostle,  and  doinsf 


424  THE  PILGRIM'S  PROGRESS 

the  work  of  an  evangelist  in  other  places.  (Titus  iii.  12: 
2  Tim.  iv.  5,  9,  10.)  The  time  when  Paul  sent  for  the  elders  of 
Ephesus,  and  gave  them  his  charge,  appears  to  have  been  after 
the  writing  of  the  first  epistle  to  Timothy,  and  it  appears  also 
that  he  was  with  Paul  on  that  occasion.  But  Paul  says  not 
one  word  about  his  being  their  bishop,  nor  gives  them  any  ex- 
hortation respecting  their  duty  to  him,  an  unaccountable  omis- 
sion, if  indeed  Timothy  had  sustained  any  such  relation  to 
them. 

Lof.  The  power  of  ordination  in  the  churches  in  Ephesus 
and  Crete  was  evidently  vested  in  Timothy  and  Titus,  who  were 
therefore  invested  with  the  same  authority  as  we  now  claim  for 
diocesan  bishops ;  "  what,  then,  becomes  of  the  doctrine  of 
parity?  Destroyed,  utterly  destroyed." 

Tli.  Timothy  and  Titus,  as  evangelists,  or  assistants  of  the 
apostle,  and  acting  under  his  direction,  might  do  what  he  di- 
rected them  to  do.  And  if  an  apostle  was  in  some  respects  su- 
perior to  the  ordinary  parochial  bishops  or  elders,  so  were  the 
evangelists  for  the  time  being.  But  this  proves  nothing  as  to 
the  disparity  of  ordinary  ministers,  who  are  the  only  perma- 
nent ones.  But  the  apostles  did  not  claim  the  exclusive  right 
of  ordination.  For  Paul  says  to  Timothy :  "  Neglect  not  the 
gift  that  is  in  thee,  which  was  given  thee  by  prophecy,  with 
the  laying  on  of  the  hands  of  the  presbytery."  Presbyterial 
ordination  is  here  fully  recognized,  as  practised  in  the  days  of 
the  apostles,  and  as  valid.  I  cannot  therefore  but  regard  it  as 
a  usurpation  in  any  who  take  away  this  right  from  the  presby- 
tery, and  claim  it  altogether  to  themselves.  If  we  admit  that 
the  ordination  by  a  bishop  is  valid,  we  also  insist  that  the  ordi- 
nation by  a  presbytery  is  equally  valid. 


CHAPTER    LVIII. 

Lofty.  "Immediately  after  the  death  of  the  apostles  the 
whole  Christian  world  was  Episcopal,  and  remained  so,  with- 
out interruption  or  question,  for  fifteen  hundred  years ;  and  no 
cause  short  of  apostolic  institution  can,  with  any  show  of  rea- 
son, be  assigned  for  such  an  etfect." 

Thoughtful.  This  is  not  admitted.  New  Testament  precept 
or  practice  is  necessary  to  make  out  your  claim.  And  you 
have  neither.  The  New  Testament  bishops  were  the  same  as 


IN    THE    NINETEENTH    CENTURY.  425 

presbyters.  And  so  probably  were  those  of  the  age  next  after 
the  death  of  the  apostles.  The  change  took  place  by  degrees, 
and  it  was  long  before  it  became  general. 

Lof.  "  You  can  produce  no  record  of  a  change,  but  are 
obliged  to  imagine  one,  in  opposition  to  the  uniform  testimony 
of  the  primitive  fathers."  "  You  are  countenanced  by  none  of 
the  records  of  those  times  that  hare  been  transmitted  to  us. 
Your  opinion  is  a  mere  conjecture,  a  creature  of  the  imagina- 
tion." 

Th.  I  have  heard  of  one  Jerome,  who  lived  in  the  latter 
part  of  the  fourth  century,  and  "  who,  in  the  judgment  of  Eras- 
mus, was,  without  controversy,  by  far  the  most  learned  and 
most  eloquent  of  all  the  Christians  of  his  time,  and  the  prince 
of  Christian  divines."  Speaking  of  the  superiority  of  diocesan 
bishops  over  the  common  presbyters,  which  had  then  been 
introduced,  this  Jerome  says  in  his  commentary  on  Titus, 
"  Philippi  is  a  single  city  of  Macedonia ;  and  certainly  in  one 
city  there  could  not  be  several  bishops  as  they  are  now  styled ; 
but  as  they,  at  that  time,  called  the  very  same  persons  bishops 
whom  tbey  called  presbyters,  the  apostle  had  spoken  of  bish- 
ops as  presbyters."  "When  Paul  had  come  to  Miletus,  he 
sent  to  Ephesus  and  called  the  presbyters  of  that  church,  and 
among  other  things,  said  to  them,  '  Take  heed  to  yourselves, 
and  to  all  the  flock  in  which  the  Holy  Spirit  hath  made  you 
bishops.'  Take  particular  notice,  that  calling  the  presbyters 
of  the  single  city  of  Ephesus,  he  afterwards  names  the  same 
persons  bishops.'"  "  Our  intention  in  these  remarks  is  to  show, 
that,  among  the  ancients,  presbyters  and  bishops  were  the  very 
same.  But  that  by  little  and  little,  that  the  plants  of  dissen- 
sions might  be  plucked  up,  the  whole  concern  was  devolved 
upon  an  individual.  As  the  presbyters,  therefore,  know  that 
they  are  subjected,  by  the  custom  of  the  Church,  to  him  who 
is  set  over  them  ;  so  let  the  bishops  know  that  they  are  greater 
than  presbyters,  more  by  custom  than  by  any  real  appointment 
of  Christ."  Much  more  to  the  same  purpose  is  quoted  from 
Jerome's  writings  ;  from  all  which  it  appears  that  this  supe- 
riority of  the  bishop  over  the  other  presbyters,  was  a  human 
contrivance ;  and  that  he  was  selected  and  appointed  by 
themselves,  and  not  by  the  ordination  of  other  bishops ;  just 
as,  among  Presbyterians,  the  moderator  of  the  presbytery  is 
one  of  their  own  number,  elected  to  that  office  by  themselves, 
and,  for  the  time  being,  possessing  an  official  superiority  for 
certain  specified  purposes.  It  is  easy  to  show,  also,  that  the 
exclusive  pretensions  which  you  now  put  forward  are  of  recent 
date,  except  so  far  as  they  are  to  be  traced  to  the  Roman  pon- 
tiff. At  the  beginning  of  the  great  Reformation,  the  heads  of 
35* 


426  THE 

the  Church  of  England  had  the  same  view  of  the  subject  that 
was  expressed  by  Jerome  so  long-  before.  Archbishop  Cran- 
mer  says,  "The  bishops  and  priests  were  at  one  time,  and  were 
no  two  things,  but  both  one  office,  in  the  beginning  of  Christ's 
religion."  Cox,  bishop  of  Ely,  in  the  time  of  Queen  Elizabeth, 
says,  "  By  Scripture,  (as  Jerome  saith,)  bishops  and  priests  be 
one"  Dr.  Redman  says,  "At  the  beginning  were  both  one, — 
wherefore  one  made  the  other  indifferently." 

Lof.  We  may  learn  something  of  the  distinction  I  speak  of, 
from  considering  the  Jewish  priesthood.  "  What  the  high 
priests,  the  priests,  and  the  Levites  were  in  the  temple,  such 
are  the  bishops,  the  presbyters,  and  deacons  in  the  Church  of 
Christ." 

Th.  Paul  says  nothing  of  this  in  his  epistle  to  the  Hebrews. 
Where  is  that  resemblance  to  be  found  ?  No  church  seems  to 
have  so  good  a  claim  to  answer  the  type,  according  to  your 
view  of  it,  as  the  Church  of  Rome.  There  was  but  a  single 
high  priest  appointed  to  succeed  Aaron ;  so  there  should  be 
but  a  single  bishop  now,  over  the  whole  Church.  But  it  is  all 
anti-scriptural.  "  The  New  Testament  never  applies  to  the 
Christian  ministry  those  terms  which  express  the  office  of  a 
priest.  Jesus  Christ  is  called  a  priest,  a  high  priest,  a  great 
high  priest;  but  not  his  ministers."  "The  priestly  character, 
office,  and  work,  have  been  fulfilled  in  the  Lord  Jesus  Christ, 
and  he,  as  the  sole  priest  of  the  Church,  is  now  appearing  in 
Heaven  for  us ;  and  there  arc  no  more  official  priests,  there  is 
no  more  priesthood  in  the  Church  on  earth,  and  therefore  the 
name  is  laid  aside." 

Lof.  Then  I  suppose  you  would  not  call  the  Communion- 
table "  an  altar,"  nor  admit  that  the  priest  now  offers  thereon 
"  the  eucharistic  sacrifice  of  bread  and  Arine." 

Th.  Certainly  not.  That  is  the  language  of  the  Roman  pon- 
tiff and  his  imitators.  An  altar  is  that  on  which  a  sacrifice  is 
offered.  A  priest  is  one  who  offers  sacrifice.  The  followers  of 
the  Roman  pontiff,  believing  that  their  priests  change  the  bread 
and  wine  into  the  real  body  and  blood  of  Christ,  and  that  they 
actually  offer  him  up  a  sacrifice,  are  consistent  in  calling  the 
Communion-table  an  altar.  But  no  Protestant  can  do  this. 
"  Christ  was  once  offered  to  bear  the  sins  of  many."  He  does 
not  need  to  be  ottered  again ;  "  for  by  one  offering  he  hath 
perfected  forever  them  that  are  sanctified." 

Lof.  And  you  would  probably  object  also  to  the  doctrine  of 
baptismal  regeneration;  a  doctrine  which  is  now  considered 
essential  to  the  support  of  the  true  Church. 

Th.  What  do  you  mean  by  the  doctrine  of  baptismal  regen- 
eration ? 


IN    THE    NINETEENTH    CENTURY.  427 

Lof.  "  Baptism  is  a  new  birth.  Supernatural  grace  is  con- 
ferred thereby.  From  this  time  forward  we  have  a  new  prin- 
ciple put  into  us,  the  Spirit  of  grace,  which,  besides  our  soul 
and  body,  is  a  principle  of  action."  "  If  the  work  of  regenera- 
tion is  not  effected  by  baptism,  it  is  almost  impossible  for  any 
sober  man  to  say  when  and  by  what  means  it  is."  "No  other 
than  baptismal  regeneration  is  possible  in  this  world.  We  are 
born  anew  in  baptism,  and  in. baptism  exclusively.  No  text  of 
Scripture  appears  to  authorize  the  doctrine  of  a  second,  or  of 
any  other,  distinct  from  baptismal  regeneration."  "No  one 
can  be  unregenerate  to  whom  baptism  has  been  rightly  admin- 
istered. I  ascribe  regeneration  to  baptism  as  the  exclusive  in- 
strument. I  would  discourage  all  from  imploring  of  God  the 
gift  of  the  new  birth ;  and  from  any  inquiry  after  evidences  of 
a  fact,  which,  in  the  case  of  such  persons,  admits  not  of  dispute." 
"  Supernatural  grace  is  conferred  by  baptism."  "  Denying  the 
doctrine  of  baptismal  regeneration  is  a  heresy.  To  deny  the  re- 
generating influence  of  baptism,  is  to  deny  its  sacramental  char- 
acter. Every  individual  of  the  human  race,  who  is  rightly  bap- 
tized, is  actually  born  of  God,  is  brought  into  the  glorious 
liberty  of  the  children  of  God,  and  is  made  a  partaker  of 
Christ's  nature.  All  this  is  inseparable  from  baptism  ;  and  no 
other  new  birth  is  possible  in  this  world." 

Tli.  If  baptism  and  regeneration  are  inseparable,  and  no 
other  regeneration  is  possible  but  that  which  accompanies  the 
administration  of  baptism  by  a  proper  officer,  how  could  our 
Lord  say  to  the  penitent  thief,  who  died  without  being  baptized 
at  all,  "  To-day  shalt  thou  be  with  me  in  Paradise  ?"  How 
could  our  Lord  acknowledge  the  piety  of  Nathanael  before  his 
baptism  ?  And  what  shall  be  said  of  the  cases  of  Cornelius, 
Paul,  Lydia,  and  the  Ethiopian  eunuch,  who  were  baptized  on 
the  ground  that  they  had  been  already  renewed  by  the  Holy 
Spirit  ? 

Lof.  It  is  not  my  office  to  enter  into  disputes  with  those  who 
cavil,  but  to  invite  them  to  come  into  the  true  Church,  and 
partake  of  the  benefits  she  offers.  But  that  baptismal  regene- 
ration is  the  true  doctrine,  I  refer  you  to  the  baptismal  service 
in  our  excellent  liturgy,  where  the  minister  is  directed  to  say, 
"  Seeing  now,  dearly  beloved  brethren,  that  this  child  is  regen- 
erate and  grafted  into  the  body  of  Christ's  Church,  let  us  give 
thanks  unto  Almighty  God  for  these  benefits."  And  then  he  is 
to  pray,  "  We  yield  thee  hearty  thanks,  most  merciful  Father, 
that  it  hath  pleased  thee  to  regenerate  this  infant  with  thy 
Holy  Spirit,  to  receive  him  for  thine  own  child  by  adoption, 
and  to  incorporate  him  into  thy  holy  Church."  Therefore, 
"  baptism,  in  every  instance,  when  it  is  rightly  and  duly  admin- 


428 

istered,  is,  according  to  the  sound  words  of  our  excellent 
Church  catechism,  "a  death  unto  sin,  and  a  new  birth  unto 
righteousness  ;  for,  being  by  nature  born  in  sin,  the  children  of 
wrath,  we  are  hereby  made  the  children  of  grace."  "  The  only 
mode  through  which  we  can  obtain  a  title  to  the  blessings  of 
the  Gospel  is  the  sacrament  of  baptism.  Repentance,  faith, 
and  obedience,  will  not,  of  themselves,  be  effectual  to  our  salva- 
tion." "  It  is  baptism,  and  not  faith,  that  is  the  primary 
instrument  of  justification." 

Th.  Paul  says :  "  A  man  is  justified  by  faith,  without  the 
deeds  of  the  law." 

Lof.  "To  deny  the  regenerating  effect  of  baptism,  is,  in 
some  sense,  to  do  despite  to  the  Spirit  of  grace." 

Ard.  Is  it  right  for  us  to  stay  any  longer,  to  hear  this  man, 
when  he  so  plainly  contradicts  the  teaching  of  the  King's  word  ? 

Lof.  Not  hear  me,  who  am  a  regularly  authorized  minister 
of  the  true  Church !  and  where  will  you  go  ?  You  will  go,  I 
suppose,  to  hear  some  of  the  unauthorized  pretenders,  who 
have  no  right  to  preach,  or  administer  ordinances,  having  never 
been  ordained  by  the  bishop. 

Th.  I  think  our  ministers,  ordained  by  the  presbytery,  are 
as  well  authorized  as  any  other,  since  that  mode  of  ordination 
is  recognized  in  the  Bible. 

Lof.  Beware  what  you  do.  "  Whosoever  is  disunited  from 
the  visible  communion  of  the  Church  on  earth,  and  particularly 
from  the  visible  communion  of  the  bishops,  must  consequently 
be  disunited  from  the  whole  visible  Catholic  Church  on  earth ; 
and  not  only  so,  but  from  the  visible  communion  of  the  holy 
angels  and  saints  in  heaven,  and  what  is  yet  more,  from  Christ 
and  God  himself."  "  Who  appoints  dissenting  ministers  ?  They 
either  wickedly  appoint  each  other,  or  are  not  appointed  at  all ; 
and  so,  in  either  case,  their  assuming  the  office  is  very  wicked. 
But  you  may  ask,  are  not  dissenting  teachers  thought  to  be 
very  good  men  ?  They  are  often  thought  to  be  such,  and  so 
were  Korah,  Dathan,  and  Abiram,  till  God  showed  them  to  be 
very  wicked  men.  But  may  we  not  hear  them  preach  ?  No ; 
for  God  says,  'depart  from  the  tents  of  these  wicked  men.'  " 

Th.  Such  a  sweeping  denunciation  of  the  thousands  of  good 
ministers,  who,  though  not  episcopally  ordained,  have  been  very 
laborious  in  preaching  the  Gospel,  and  in  turning  many  to  right- 
eousness, is  more  than  I  should  think  you  would  venture,  in  a 
free  country  and  among  enlightened  people.  Your  arrogance 
and  exclusiveness  are  truly  amazing. 

Lof.  "We  must  recollect  that  those  pretended  ministers, 
who  officiate  in  the  meetings  of  Presbyterians,  have  not  been 
ordained  by  the  bishops ;  and  consequently  those  men  have 


IN    THE    NINETEENTH    CENTURY.  429 

not  been  sent  by  God  ;  and  therefore  it  must  be  utterly  unlaw- 
ful to  attend  their  ministry.  The  Lord  forbids  us  to  hear  them, 
1  «'<-,•! use  lie  has  not  sent  them,  and  therefore  they  shall  not 
profit  this  people.  To  hear,  then,  in  such  a  case,  is  rebellion 
against  God,  and  utterly  unlawful,  and  is  countenancing  them, 
and  hardening  their  presumption  and  daring  imposture." 

Ard.  I  am  satisfied  that  it  is  wrong  to  countenance  men  who 
come  with  such  high  pretensions,  and  so  obviously  seek  to  lord 
it  over  God's  heritage.  The  difference  is  this :  he  holds  that 
it  is  wrong  to  hear  Presbyterian  ministers,  let  them  preach  what 
they  may,  because  they  have  not  been  ordained  by  the  bishop ; 
but  I  hold  that  it  is  wrong  to  hear  him,  because  he  does  not 
preach  the  truth.  For  the  Scripture  saith,  "  Cease,  my  son, 
to  hear  the  instruction  that  causeth  to  err  from  the  words  of 
knowledge." 

Th.  I  wish  to  bring  out  his  views  a  little  further ;  and  then 
I  shall  be  ready  to  go. 

Lof.  "  Wilful  opposition  to  Episcopacy  is  certainly  rebellion 
against  God,  and  must  therefore  exclude  from  his  presence." 

Th.  We  have  heard  you  express  your  views  of  baptism; 
pray  what  are  your  views  of  the  Lord's  Supper  ? 

Lof.  I  do  not  call  it  by  such  a  puritanical  name.  I  call  it 
"  the  eucharistic  sacrifice  of  Christ's  body  and  blood,  which  is 
offered  on  the  altar,"  by  the  consecrated  priest.  I  think,  with 
some  of  the  great  lights  of  the  present  century,  that  it  is  "  lit- 
erally true  that  the  consecrated  bread  is  Christ's  body,  and 
that  there  is  a  real  superlocal  presence  in  the  holy  sacrament." 
*'  If  Balaam's  ass  instructed  Balaam,  what  is  there  to  startle  us 
in  the  Church's  doctrine,  that  the  water  of  baptism  cleanses 
from  sin,  and  that  eating  the  consecrated  bread  is  eating  his 
body  ?  A  friend  of  mine,  Bishop  D.,  is  a  believer  in  this  "  sub- 
stantial" presence  of  the  body  of  Christ  at  the  sacrament.  He 
employs  several  pages  in  endeavoring  to  show  that  this  is  the 
true  doctrine,  and  especially  that  it  is  the  doctrine  of  the 
Church  of  England,  and  of  the  Presbyterians  too. 

Th.  He  is  not  correct  in  these  references.  The  article  of 
the  Church  of  England  says :  "  The  body  of  Christ  is  given, 
takeo,  and  eaten  in  the  supper,  only  after  a  heavenly  and  spirit- 
ual manner."  The  confession  of  the  Presbyterians  declares 
with  like  emphasis :  "  Worthy  receivers  outwardly  partaking 
of  the  visible  elements  in  this  sacrament,  do  then  also  inwardly 
by  faith,  really  and  indeed,  yet  not  carnally  and  corporally,  but 
vpiritually,  receive  and  feed  upon  Christ  crucified."  The  sub- 
stitution of  the  altar  for  the  communion  table,  is  another  return 
to  Popery.  The  altars  wore  banished  from  the  English  church 
at  the  time  of  the  Reformation,  and  they  are  not  to  be  found  in 


430  THE  PILGRIM'S  PROGRESS 

the  prayer  book.  That  they  have  got  into  the  churches  again, 
and  into  the  imaginations  and  mouths  of  so  many  professed 
Protestants,  is  a  sign  of  a  sad  decline  from  the  purity  of  the 
Reformation. 

Lof,  Reformation!  "Really  I  hate  the  Reformation  and  the 
reformers  more  and  more."  "  The  Reformation  was  a  limb  badly 
set — it  must  be  broken  again  in  order  to  be  righted."  "  I  ut- 
terly reject  and  anathematize  or  curse  the  principle  of  Protest- 
antism, as  a  heresy,  with  all  its  forms,  sects,  or  demoninations." 

Ard.  This  implies  that  you  think  the  Church  of  Rome  to  be 
the  nearest  right  of  any. 

Lof.  "I  do  believe,  with  Archbishop  Laud,  the  Church  of 
Rome  to  be  a  true  church.  Were  she  not  a  true  church,  it 
were  hard  for  the  Church  of  England  ;  since  from  her  the  Eng- 
lish bishops  derive  their  apostolic  succession." 

Th.  Does  your  system  justify  prayer  for  the  dead  ? 

Lof.  Yes ;  my  friend,  the  bishop  before  mentioned,  has  writ- 
ten several  pages  in  defence  of  prayers  for  the  dead. 

Ard.  And  must  we  pray  to  the  saints  also  ? 

Lof.  Yes ;  the  Oxford  tract,  No.  75,  contains  "  selections 
from  the  Roman  Breviary,  prepared  and  recommended  for  the 
use  of  all  true  members  of  the  Church  of  England.  One  selec- 
tion is  this  :  "  And  therefore  I  beseech  thee,  blessed  Mary,  ever 
virgin,  the  blessed  Michael  archangel,  the  blessed  John  Baptist, 
the  holy  apostles  Peter  and  Paul,  all  saints,  and  thee  my  father, 
to  pray  the  Lord  our  God  for  me." 

Th.  And  do  you  claim  for  your  ministry  the  power  of  work- 
ing miracles,  as  the  Roman  pontiff  does  for  his  ? 

Lof.  Certainly.  "  In  the  sacraments  we  have  in  some  special 
sense  the  present  power  of  God  with  us,  and  the  Episcopal  and 
priestly  succession  have  in  them  something  divine,  as  channels, 
which  convey,  as  it  were,  his  presence  to  us.  The  water  of  bap- 
tism cleanses  from  sin,  and  eating  the  consecrated  bread  is  eating 
Christ's  body.  This  power  is  constantly  conveyed  through  the 
hands  of  commissioned  persons,  authorized  according  to  the 
forms  of  the  church — therefore  the  sacraments  are  a  continued 
miracle,  and  their  dispensation  by  episcopally  ordained  minis- 
ters, is  equal  to  the  working  of  miracles.  And  if  baptism  be 
the  cleansing  and  quickening  of  a  dead  soul,  to  say  nothing  of 
the  eucharist,  they  do  work  miracles. 


IN    THE    NINETEENTH    CENTURY.  431 


CHAPTER  IIX. 

Thoughtful.  You  speak  of  the  succession,  as  if  you  have  no 
doubt  of  your  having  it,  in  an  unbroken  line,  from  the  apostles. 

Lofty.  Doubt  ?  No.  How  can  we  have,  when  we  know 
that  our  bishops  were  ordained  by  the  bishops  of  the  Church 
of  Rome  ? 

Th.  I  should  be  very  unwilling  to  acknowledge  that  my  min- 
ister derived  his  authority  to  preach  and  administer  the  sacra- 
ments from  the  Roman  pontiff,  whom  I  regard  as  the  man  of 
sin.  But,  since  you  rely  upon  that  succession,  will  you  do  us 
the  favor  to  show  us  the  genealogy,  in  an  unbroken  line,  to  the 
apostles  ? 

Lof.  I  cannot  do -that ;  for  many  records  have  perished  from 
time  to  time,  being  destroyed  by  fires  and  other  means ;  and 
there  have  been  periods  when  great  confusion  existed  in  the 
nominal  church. 

Th.  Yes.  And  sometimes  there  were  two  popes,  and 
sometimes  three.  And  who  can  tell  now  "  which  was  which," 
as  your  friend  Bishop  D.  asks?  Now,  " nothing  is  plainer, 
than  that  the  body  which  has  power  to  confer  the  ministerial 
office,  has  power  to  take  it  away.  Did  Rome  clothe  the  bish- 
ops of  England  with  authority  ?  She  has  taken  away  that  au- 
thority." When  they  broke  with  Rome,  Rome  broke  with 
tli em,  and  revoked  all  the  authority  she  had  ever  given  them. 
According  to  your  principles,  then,  here  is  a  break  in  your  suc- 
cession, which  can  never  be  got  over.  An  English  Episcopal 
writer  says  :  "  It  is  impossible  to  prove  the  personal  succession 
of  modern  bishops,  in  an  unbroken,  Episcopal  line,  from  the 
apostles,  or  men  of  the  apostolic  age.  Whatever  may  become 
of  the  apostolic  succession  as  a  theory,  or  an  institute,  it  is  im- 
possible, at  all  events,  to  prove  the  fact  of  succession ;  or  to 
trace  it  down  the  stream  of  time."  At  any  rate,  the  Presby- 
t'-rian  succession  is  as  good  as  yours.  We  can  trace  i-t  to  John 
Knox,  and  to  John  Calvin,  and  they  can  trace  theirs  to  Rome. 
But  we  do  not  regard  this  matter  of  succession  as  of  any  con- 
sequence. And  we  think  the  fact  that  the  providence  of  God 
has  so  broken  it  in  pieces,  is  sufficient  to  prove  that  it  is  not 
necessary  to  rely  upon  it.  If  a  church,  maintaining  the  truth 
in  its  coni'es.-ion  and  practice,  chooses  a  man  for  their  pastor, 
who  preaches  and  practises  the  same  truth,  and  that  man  i* 


432 

set  apart  by  the  laying  on  of  the  hands  of  the  presbytery,  that 
is,  by  those  who  are  the  acknowledged  ministers  of  Christ  in 
the  vicinity,  that  is  enough.  His  election  by  the  church  is  the 
essential  thing ;  his  being  set  apart  by  prcsbyterial  ordination 
is  the  formal  acknowledgment  of  his  right. 

Lof.  What  a  jargon  is  your  worship,  when  compared  with 
ours,  under  the  influence  of  our  primitive  and  apostolical  lit- 
urgy. You  have  no  prescribed  forms  of  prayer,  but  every 
minister  prays  what  comes  into  his  own  mind. 

Th.  I  acknowledge  that  in  these  days  there  have  been  sad 
examples  of  the  abuse  of  extemporary  prayers.  Yet,  I.  should 
be  very  unwilling  to  be  confined  to  the  use  of  forms,  which  would 
tire  by  their  perpetual  sameness. 

Lof.  I  think  them  much  better  adapted  to  promote  devo- 
tional feeling,  than  the  crude,  extemporaneous  effusions  of  ig- 
norance and  fanaticism. 

Th.  There  is  no  need  that  extemporaneous  prnyers  should  be 
deficient  in  sober  thought  and  devotional  feeling.  It  ought  to 
be  a  part  of  ministerial  education,  to  learn  what  is  proper  in 
prayer,  and  adapted  to  the  various  circumstances  of  time, 
place,  and  people.  When  that  is  properly  learned,  and  regard 
is  had  to  all  these  things,  in  the  exercise  of  Christian  prudence 
and  sobriety,  I  think  the  extemporary  prayer  is  incomparably 
superior  to  any  form  which  could  have  been  previously  pre- 
pared, and  especially  to  a  form  imposed  upon  a  whole  diocese 
at  once,  however  different  the  circumstances  of  the  congrega- 
tions might  be. 

Lof.  The  Lord's  Prayer  is  in  the  Bible ;  and  the  use  of  a 
liturgy  is  very  ancient.  * 

Th.  Our  Lord  said :  "  After  this  manner,  therefore,  pray 
ye."  This  indicates  that  it  was  not  intended  for  a  form,  to  be 
copied  exactly,  but  as  a  general  outline  to  guide  us.  If  it  was 
intended  for  &form,  why  is  it  not  recorded  in  the  same  words, 
in  the  different  gospels  ?  This  seems  to  have  been  the  view 
which  Tertullian  took  of  it,  "  that  we  may  add  thereunto,  and 
offer  up  prayers  unto  God,  according  to  the  variety  of  our  cir- 
cumstances and  condition."  Lord  King  says :  "  Those  other 
prayers,  which  made  up  a  great  part  of  divine  service,  were 
not  instituted  and  imposed  forms,  but  the  words  and  expressions 
of  them  were  left  to  the  prudence,  choice,  and  judgment  of  any 
particular  bishop  or  minister."  The  best  writers  date  the 
adoption  of  liturgies  after  the  third  century,  and  ascribe  them 
to  the  necessities  of  the  clergy  at  that  period.  And  it  would 
be,  no  doubt,  a  great  improvement,  now,  in  the  worship  of 
families,  social  circles,  and  churches,  if  persons  not  well  quali- 
fied to  express  themselves  with  propriety  in  prayer,  without 


IN    THE    NINETEENTH    CENTURY.  433 

previous  thought,  or  assistance,  should  furnish  themselves  with 
a  few  written  prayers,  to  be  used,  for  a  time,  to  assist  them  in 
this  important  service. 

Lof.  You  seem  to  be  almost  ready  to  concede  our  superior- 
ity in  this  respect. 

Th.  Not  at  all.  I  cannot  approve  of  being  confined  to  a 
form  on  all  occasions.  If  my  children  Avant  any  thing  of  me,  I 
like  to  have  them  come,  with  a  child-like  temper,  and  tell  me, 
each  in  his  own  way,  what  he  wants,  and  leave  it  to  my  judg- 
ment whether  to  give  it  or  not.  And  if  any  one  needs  instruc 
tion,  as  to  the  manner  of  expressing  his  wants,  I  am  willing  t<? 
instruct  him.  But  I  should  never  think  of  teaching  them  to 
use  the  same  words,  whatever  their  wants  might  be. 

Lof.  Those  who  do  not  use  a  liturgy  are  apt  to  overlook  the 
importance  of  prayer,  and  consider  it  as  a  mere  introduction 
to  the  preaching ;  whereas  prayer  is  the  most  important  part 
of  the  public  service. 

Th.  And  those  who  do  use  a  liturgy  are  apt  to  overlook  the 
importance  of  preaching,  and  consider  it  as  a  mere  appendage 
to  prayer  ;  whereas  preaching,  and  not  prayer,  is  certainly 
made  most  prominent  among  the  means  of  promoting  the  sal- 
vation of  souls. 

Lof.  "We  would  not  be  thought  entirely  to  deprecate 
preaching  as  a  mode  of  doing  good  ;  it  may  be  necessary  in  a 
weak  and  languishing  state ;  but  it  is  the  characteristic  of  that 
system  which  is  opposed  to  the  doctrines  of  the  church ;  and 
we  fear  the  undue  exaltation  of  an  instrument  which  Scripture, 
to  say  the  least,  has  never  much  recommended."  Prayer  and 
the  sacraments  are  the  great  means  of  salvation. 

Th.  It  does  not  appear  so  from  the  Bible.  Paul  says  : 
"  Christ  sent  me  not  to  baptize,  but  to  preach  the  Gospel." 
"  For  the  preaching  of  the  cross  is  to  them  that  perish  foolish- 
ness ;  but  unto  us  which  are  saved,  it  is  the  power  of  God." 
"  It  pleased  God,  by  the  foolishness  of  preaching,  to  save  them 
that  believe."  He  does  not  ascribe  it  to  the  efficacy  of  prayer, 
but  of  preaching,  that  men  are  saved.  "  In  Iconium,  they 
went  both  together  into  the  synagogue  of  the  Jews,  and  so 
fi/xike,  that  a  great  multitude,  both  of  the  Jews,  and  also  of  the 
Greeks,  believed."  They  so  spake,  not  so  prayed.  What  are 
Paul's  directions  to  Timothy,  in  his  final  charge  ?  "  Preach  the 
word  ;  be  instant  in  season,  and  out  of  season ;  reprove,  rebuke, 
exhort,  with  all  long-suffering  and  doctrine.  For  the  time  will 
come,  when  thev  will  not  endure  sound  doctrine;  but  after 
their  own  lusts  shall  they  heap  to  themselves  teachers,  having 
itching  ears.  And  they  shall  turn  away  their  ears  from  the 
truth,  and  shall  be  turned  unto  fables.  But  watch  thou  in  all 
37 


434 

things,  endure  afflictions,  do  the  work  of  an  evangelist,  make 
full  proof  of  thy  ministry."  All  this  relates  to  preaching,  and 
inculcates  its  high  importance ;  but  not  one  word  about  pray- 
ing and  administering  the  sacraments,  as  if  they  were  the  most 
important  things. 

Lof.  These  passages  chiefly  apply  to  the  labors  necessary  to 
convert  Jews  and  heathens  to  the  Gospel.  But  now,  in  a 
Christian  land,  where  nearly  all  have  been  already  regenerated 
by  baptism,  "  the  church  would  be  entirely  out  of  her  place,  in 
laboring  to  convert  people,"  when  they  are  converted  already. 

Th.  That  we  do  not  admit.  They  are  not  converted,  in  the 
Scripture  sense  of  the  word,  till  they  are  renewed  in  the  tem- 
per of  their  minds  after  the  image  of  God.  "  If  any  man  have 
not  the  spirit  of  Christ,  he  is  none  of  his." 

Lof.  I  observe  that  you  have  the  common  notion  of  appeal- 
ing to  Scripture,  on  every  subject.  But  the  Scripture  is  often 
obscure,  and  needs  the  aid  of  tradition  to  explain  it.  We  must 
go  to  the  church  first,  and  then  to  the  Bible.  The  church  will 
tell  us  what  the  Bible  means.  My  friend,  Bishop  D.  says : 
"  The  true  Catholic  pastor,  who  receives  the  word  of  God  with 
the  transmitted  witness  of  the  church,  who  guides  himself  by 
the  Holy  Scriptures,  not  as  he  understands  them,  but  as  Cath- 
olic antiquity  has  revealed,  and  Catholic  consent  has  kept  their 
meaning,  will  be  chastised  and  schooled  into  that  child-like 
spirit  which  God  will  bless."  "  The  church  everywhere  appeals 
to  holy  Scripture,  and  ancient  authors." 

Th.  But  Paul  says  :  "  All  Scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness  ;  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works."  There 
is  no  reference  here  to  any  additions  to  the  Bible  by  human 
tradition.  He  also  says :  "  Beware  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  tradition  of  men." 
And  our  Lord  himself  sharply  reproves  the  Jews  for  laying 
aside  the  commandment  of  God  that  they  may  hold  the  tra- 
dition of  men. 

Lof.  These  were  the  traditions  of  Jews  and  laeatliens.  We 
refer  to  the  traditions  of  the  church.  "The  Scriptures  are 
not,  according  to  the  principles  of  the  church,  the  rule  of  faith. 
The  doctrine  or  message  of  the  Gospel  is  but  indirectly  pre- 
sented in  the  Scriptures,  and  in  an  obscure  and  concealed  man- 
ner." "  Catholic  tradition  is  a  divine  informer  in  religious 
things ;  it  is  the  unwritten  word.  These  two  things,  the  Bible 
and  the  Catholic  traditions,  form  together  a  united  rule  of 
failth.  Catholic  tradition  is  a  divine  source  of  knowledge  in  all 
Ihings  relating  to  faith."  "  Tradition  is  infallible  ;  the  unwiit- 


IN    THE    NINETEENTH    CENTURY.  435 

ten  Avord  of  God,  of  necessity  demands  of  us  the  same  respect 
which  his  written  word  does,  and  precisely  for  the  same  reason, 
because  it  is  his  word." 

Th.  But  the  prophet  says,  "  To  the  law  and  to  the  testi- 
mony ;  if  they  speak  not  according  to  this  word,  it  is  because 
there,  is  no  light  in  them." 

Lof.  You  have  too  much  conceit  of  your  own  ability.  "  The 
idea  of  obtaining  religious  truth  ourselves,  and  by  our  private 
inquiry,  whether  by  reading,  or  by  thinking,  or  by  studying 
the  Scriptures  or  other  books,  is  nowhere  commanded  in  the 
Scriptures.  The  great  question  which  ought  to  be  placed  be- 
fore every  mind  is  this :  What  voice  should  be  heard  like  that 
of  the  holy  Catholic  and  Apostolic  Church  ?"  It  is  a  great 
error,  now  extensively  prevalent,  "  that  God  communicates 
grace  only  through  faith,  prayer,  spiritual  contemplation,  com- 
munion with  God ;  while  it  is  the  Church  and  her  sacraments 
which  are  the  ordained,  direct,  visible  means  for  conveying  to 
the  soul  that  which  is  invisible  and  supernatural." 

Th.  Paul  says  to  Timothy,  "  From  a  child  thou  hast  known 
the  Holy  Scriptures,  which  are  able  to  make  thee  wise  unto 
salvation,  through  faith  which  is  in  Christ  Jesus."  I  am  quite 
satisfied  to  study  the  Scriptures,  with  the  help  of  such  instruc- 
tion as  I  can  obtain  from  preachers  presbyterially  ordained, 
without  any  aid  from  your  diocesan  prelates. 

Lof.  You  are  guilty  of  schismatical  conduct,  and  ought  to 
repent  of  that  great  sin.  My  friend  H.  says,  "  We  hold  you  to 
be  schismatics,  utterly  denying  that  you  have  either  ministry 
or  ordinances.  The  ordinances  of  the  Gospel  administered  by 
unauthorized  men.  are  in  themselves  void,  and  no  divine  prom- 
ise is  annexed  to  their  reception." 

Th.  I  do  not  see  how  we  can  be  schismatics,  according 
to  your  principles.  We  never  belonged  to  your  church,  and 
therefore  could  never  rend  it.  We  were  never  in  communion 
with  your  bishops,  and  therefore  we  never  tore  ourselves  away 
from  them.  I  think  rather  that  you  are  the  schismatics.  For, 
according  to  the  true  doctrine,  the  Church  of  Christ  embraces 
all  those  denominations  who  hold  to  an  evangelical  faith  and 
practice.  This  we  admit  the  Episcopal  Church  to  do,  in  its 
articles,  and  in  the  practice  of  many  of  its  members,  who  allow 
the  same  to  other  evangelical  denominations.  But  you,  by 
your  high  pretensions,  and  your  exclusive  claims,  cut  off  and 
excommunicate  all  who  do  not  acknowledge  your  diocesan 
bishops;  and  thus  you  violently  rend  the  visible  Church,  and 
are  the  true  schismatics.  Permit  me,  then,  to  exhort  you  to 
repent  of  that  sin. 

Lof.  How  dare  you  be  guilt v  of  such  presumption  as  to 


436 

claim  for  your  sectarian  societies  any  valid  ministry,  or  ordi- 
nances, when  you  have  no  connection  with  our  true  church  and 
her  bishops  ? 

Th.  And  how  dare  you  be  guilty  of  such  presumption  as  to 
arrogate  to  yourselves  the  sole  right  to  dispense  the  grace  of 
God  and  the  gift  of  the  Holy  Spirit,  and  to  shut  out  of  heaven 
all  who  will  not  acknowledge  your  high  claims,  sustained  only 
by  your  confident  but  unsupported  pretensions  to  a  regular 
succession  from  the  apostles  ? 

A.rd.  Come,  let  us  go. 

Lof.  You  had  better  come  in  with  me.  The  path  you  are 
taking  is  full  of  troubles  and  difficulties  ;  and  if  you  ever  arrive 
at  the  Celestial  City,  you  have  no  passport  signed  by  the  bishop. 
But  if  you  come  in  here,  and  receive  baptism  by  an  authorized 
ministry,  and  confirmation  by  the  bishop,  and  partake  of  the 
body  and  blood  of  Christ  from  the  hands  of  a  priest  authorized 
to  offer  the  eucharistic  sacrifice  on  the  true  altar ;  and  take  our 
book  of  directions,  and  attend  on  the  prayers  and  ministrations 
of  our  authorized  and  apostolical  ministry,  and  observe  the 
holidays  prescribed  by  the  church,  attending  upon  its  prayers, 
upon  the  festivals,  and  fasts,  and  saints'  da5rs,  you  will  find 
these  things  to  save  you  the  common  difficulties  of  the  way, 
and  make  your  path  easy  and  smooth.  And  when  you  arrive 
at  the  Celestial  gate,  as  you  certainly  will,  if  you  prove  your- 
selves faithful  sons  of  the  true  church,  you  will  have  the  bish- 
op's passport,  and  an  undoubted  admittance  there.  You  had 
better  come  in. 

Th.  We  cannot  consent  to  leave  the  path  marked  out  in  the 
Scriptures,  for  one  which  is  recommended  chiefly  by  the  tra- 
ditions of  men. 

Lof.  If  you  will  not  come  in,  I  must  tell  you,  that  "  you  are 
turning  your  backs  upon  the  Church  of  Christ ;  and  that  you 
deserve  to  be  excommunicated  for  leaving  the  church.  I  pity 
you  from  my  heart,  and  from  my  soul ;  for  I  have  no  doubt 
that,  at  the  day  of  judgment,  Christ  will  reject  you,  and  that  I 
shall  have  to  appear  against  you." 

Th.  Our  Lord  says,  "  Blessed  are  ye,  when  men  shall  hate 
you,  and  when  they  shall  separate  you  from  their  company, 
and  shall  reproach  you,  and  cast  out  your  name  as  evil,  for  the 
Son  of  Man's  sake."  And  the  apostle  says,  "  Add  to  your  faith, 
virtue ;  and  to  virtue,  knowledge ;  and  to  knowledge,  temper- 
ance ;  and  to  temperance,  patience  ;  and  to  patience,  godli- 
ness ;  and  to  godliness,  brotherly  kindness  ;  and  to  brotherly 
kindness,  charity." 

So  Mr.  Lofty  returned  into  his  house,  and  the  pilgrims  went 
on  their  way,  discoursing  together. 


IN    THE    NINETEENTH    CENTURY.  437 

Ard.  I  hope  this  Mr.  Lofty  is  not  a  fair  specimen  of  the 
church  which  lie  claims  as  the  only  true  church. 

Th.  No,  not  of  them  all.  But  probably  he  is  of  a  large 
part,  at  this  day.  In  the  time  of  the  Reformation,  the  heads 
of  this  church  agreed  in  doctrine  with  Calvin,  and  Luther,  and 
their  associates.  Some  things  in  their  forms  were  not  altered 
as  much  as  Calvin  desired  to  see  them ;  yet  he  maintained  a 
friendly  correspondence  with  many  of  them.  They  did  not 
then  put  forth  any  of  these  extravagant  pretensions  which  have 
been  lately  advanced.  By  degrees  the  leading  influences  in 
that  church  became  Arminian,  and  they  verged  towards  Rome 
in  other  matters.  Of  late  years,  there  has  been  a  considerable 
revival  of  vital  piety  in  that  church,  and  many  of  her  ministers 
appear  to  be  good  men.  But  these  are  not  the  leading  men  in 
the  denomination.  They  are  persecuted  and  stigmatized  by 
such  men  as  Mr.  Lofty,  and  charged  with  schismatical  conduct 
because  they  try  to  revive  the  ancient  doctrine  and  discipline 
of  the  Reformation.  What  will  be  the  end,  is  beyond  the  ken 
of  human  foresight.  But  one  thing,  I  think,  is  certain.  These 
extravagant  pretensions,  and  this  trusting  to  the  efficacy  of 
rites  and  forms,  is  utterly  contrary  to  the  spirit  of  the  Gospel, 
and  ruinous  to  the  souls  of  men.  There  was  a  time  in  Eng- 
land, when,  in  many  places,  more  of  the  true  Gospel  would  be 
found  in  some  Episcopal  churches,  such  as  Scott's,  Newton's, 
and  the  like,  than  in  many  of  those  of  the  dissenters.  But 
however  it  may  be  now  in  that  division  of  the  town,  I  have  no 
hesitation  in  the  opinion,  that  it  would  be  highly  dangerous  for 
any  to  unite  with  their  churches  in  the  American  quarter.  They 
are  so  much  under  the  influence  of  this  formal  religion,  which 
leaves  the  heart  unchanged,  and  lulls  the  conscience  with  rites 
and  forms,  as  to  be  places  of  extreme  danger. 

Ard.  Why  did  you  wish  to  stay  and  converse  with  Mr. 
Lofty  so  long  ? 

Th.  That  he  might  manifest  his  views  and  feelings. 

Ard.  Do  not  this  man's  party  claim  to  be  very  liberal  and 
charitable  ? 

Th.  Yes  ;  but  they  are  like  most  others  who  put  forth  these 
professions,  when  there  is  no  need  of  it.  They  make  these 
professions,  because  they  are  conscious  that  their  conduct  is 
likely  to  subject  them  to  the  suspicion  of  being  just  the  con- 
trary. I  had  a  friend  once,  who  had  joined  a  church  of  this 
denomination,  who,  after  introducing  the  subject  several  times, 
and  not  finding  me  disposed  to  converse  upon  it,  said,  there 
was  one  thing  he  liked  them  for,  and  that  was,  they  let  other 
denominations  alone,  and  minded  their  own  business.  I  could 
not  forbear  telling  him,  that  my  experience  had  not  been  so  • 


438  THE 

for,  as  far  as  my  acquaintance  extended,  they  were  the  most 
bigoted,  exclusive,  and  proselyting  sect,  that  I  had  any  knowl- 
edge of. 

ArcL  What  did  your  friend  say  to  that  ? 

Tli.  He  said  no  more.  He  seemed  willing  to  drop  the  sub- 
ject, without  calling  for  specifications.  I  could  have  furnished 
him  with  many.  It  has  been  frequent  in  revivals  of  religion, 
for  tkose  who  began  to  be  anxious,  to  be  accosted  with  these 
high  church  pretensions,  and  urged  to  come  into  the  true 
church,  where  salvation  was  exclusively  promised,  through  the 
ministrations  of  an  apostolical  priesthood  ;  as  if  that  was  the 
great  and  effectual  means  of  saving  the  soul.  I  should  have  no 
objection  to  have  all  their  pretensions  discussed  and  canvassed, 
at  another  time ;  but  I  think  the  introduction  of  a  controversy, 
upon  any  subject  not  essential,  should  be  carefully  avoided  in 
the  time  of  a  revival. 

Ard.  Mr.  Lofty  seems  to  consider  that  subject  essential ; 
and  so  do  many  others. 

Th.  Yes  ;  but  if  a  revival  is  in  progress  in  a  Presbyterian 
congregation,  and  the  Presbyterians  do  not  begin  to  meddle 
with  the  members  of  other  denominations,  who  may  be  inter- 
mingled with  them,  I  think  it  unneighborly  for  other  denomina- 
tions to  meddle  with  them,  and  divert  their  attention  from  the 
great  concern. 

Ard.  But  if  the  members  of  other  denominations  should  at- 
tend the  meetings  of  the  Presbyterians,  and  begin  to  be  affected 
with  serious  concern,  must  you  drive  them  away  ?  , 

Th.  No.  If  they  come  to  our  meetings,  we  need  not  ab- 
stain from  preaching  our  own  doctrines  there  ;  and  it  is  not  our 
fault  if  others  hear,  and  are  affected.  But,  it  would  be  a  dif- 
ferent thing  if  we  went  into  their  families,  and  endeavored  to 
convince  them  that  we  are  right,  and  they  wrong.  This  is 
what  I  complain  of,  in  the  members  of  other  denominations ; 
when  they  know  that  a  revival  has  begun  in  one  of  our  con- 
gregations, that  they  should  embrace  the  opportunity  to  come 
into  our  families,  or  see  individuals,  who  have  been  brought  up 
among  us,  and  never  belonged  to  them  at  all,  and  introduce  the 
points  of  difference  between  them  and  us,  and  talk  about  them 
as  of  great  importance,  and  leave  controversial  books  to  be 
read,  and  urge  the  subject  upon  our  people,  and  try  to  prose- 
lyte them  to  their  denominational  peculiarites.  I  think  we 
have  a  right  to  complain  of  all  such  conduct,  as  unneighborly 
and  unchristian. 


IN    THE    NINETEENTH    CENTURY.  439 


CHAPTER  LX. 

Now  I  perceived  that  the  pilgrims  had  reached  the  plain 
called  the  plain  of  Ease,  where  the  way  was  smooth  and  com- 
fortable to  their  feet,  and  there  appeared  no  difficulties  in  their 
way.  Then  said  Ardent : 

Since  by  the  providence  of  God  we  have  been  brought  to 
this  place,  I  would  like  to  improve  the  opportunity,  when  we 
can  be  alone  and  in  quietness,  to  converse  a  while  upon  the 
doctrine  of  divine  providence.  I  have  an  idea  that  this  doc- 
trine, when  rightly  understood,  is  full  of  comfort  to  the  Chris- 
tian, and  adapted  to  encourage  him  to  every  good  work.  I 
know  many  seem  to  have  a  different  view  of  it,  and  think  it 
gloomy  and  discouraging.  What  is  the  tnie  doctrine  of  divine 
providence  ? 

Thoughtful.  Some  appear  to  consider  it  as  a  kind  of  general 
superintendence  exercised  by  the  Divine  Being,  in  which  he 
keeps  his  eye  indeed  upon  creatures,  to  see  what  they  will  do, 
and  watches  the  operation  of  natural  causes,  to  see  what  results 
they  will  produce ;  but  never  brings  any  thing  to  pass  by  his 
own  agency,  unless  in  case  of  special  emergency  which  calls 
for  his  interposition.  Some  ascribe  more  to  the  divine  agency, 
but  do  not  acknowledge  that  it  extends  to  all  events.  They 
consider  creatures  as  capable  of  acting  of  themselves  independ- 
ently of  God ;  and  that  he  permits  them  so  to  do,  endeavoring 
only  to  iniluence  them  to  do  right  by  the  motives  he  presents, 
and  the  persuasion  he  uses.  When  we  hear  such  speak  of  the 
providence  of  God,  we  are  not  to  understand  them  as  believ^- 
ing  that  he  secures  the  existence  of  those  things  which  he  on 
the  whole  desires,  for  they  believe  that  he  is  not  able  to  do 
this  ;  but  that  he  does  the  best  he  can  by  moral  suasion,  to  in- 
fluence all  intelligent  creatures  to  do  right.  And  that  he  is 
anxiously  watching  the  course  of  events,  and  the  conduct  of 
creatures,  to  see  what  he  can  do  to  remedy  the  evils  of  that 
perverse  conduct  of  theirs  which  he  was  unable  to  prevent. 

Ard.  I  do  not  see  how  those  who  take  this  view  of  the  sub- 
ject can  join  with  the  apostle  in  saying,  "  We  know  that  all 
t  hi  ays  work  together  for  good  to  them  that  love  God,  to  them 
who  are  the  called  according  to  his  purpose." 

Th.  I  consider  the  divine  providence  as  consisting  in  the 
divine  agency.  I  think  this  extends  to  all  events  as  their  effi- 


440 

cient  cause ;  not  that  it  supersedes  the  agency  of  the  creature, 
but  secures  it ;  so  that  when  God  wills  that  the  creature  shall 
act  freely,  that  makes  him  act  freely.  By  his  infinite  knowl- 
edge the  Divine  Being  perceives  what  is  for  the  best ;  his  infi- 
nite goodness  prompts  him  to  choose  that  which  is  for  the  best ; 
and  his  infinite  power  brings  it  to  pass.  So  that  nothing  takes 
place  but  what  is  for  the  best. 

Ard.  What  is  the  difference  then  between  the  divine  decree, 
and  the  divine  providence  ?  for  our  catechism  says  :  "  God  ex- 
ecutes his  decrees  in  the  works  of  creation  and  providence." 

Th.  How  did  God  create  ? 

Ard.  By  an  exertion  of  his  power. 

Th.  That  is,  by  an  exercise  of  his  will.  He  wills,  and  it  is 
done.  Indeed,  all  that  God  does,  he  does  in  this  way.  He 
wills,  and  the  effect  follows.  There  is  no  other  way  in  which 
any  intelligent  being  acts.  Where  a  body  is  connected  with  an 
intelligent  spirit,  it  is  the  spirit  which  moves  the  body  by  wil- 
ling it  to  move.  God  creates  by  simply  willing  the  existence 
of  whatever  his  wisdom  sees  best.  And  as  we  often  express 
our  will  by  speaking,  so  God  is  said  to  express  his  will.  "  And 
God  said,  Let  there  be  light,  and  there  was  light."  "  By  the 
word  of  the  Lord  were  the  heavens  made  ;  and  all  the  host  of 
them  by  the  breath  of  his  mouth.  For  he  spake,  and  it  was 
done ;  he  commanded,  and  it  stood  fast."  It  was  by  his  will, 
then,  that  God  gave  existence  to  the  wrorld  and  all  it  contains. 
He  willed  that  the  world  should  exist,  and  it  did  exist.  He 
willed  that  there  should  be  light,  and  there  was  light.  The 
difference  I  understand  between  the  divine  decree  and  the  di- 
vine providence,  is  only  a  difference  of  time.  Before  the  time 
arrives  for  the  taking  place  of  an  event,  the  divine  will  respect- 
ing it  is  a  purpose,  a  decree  that  it  shall  take  place  when  that 
time  arrives.  But  when  the  time  arrives,  the  divine  will  that 
it  shall  now  take  place  brings  it  to  pass,  and  is  no  longer  called 
decree  or  purpose,  but  agency.  It  was  the  divine  will  that 
Paul  should  be  converted  on  his  way  to  Damascus.  Till  the 
time  arrived,  it  was  only  decree,  or  purpose,  or  fore-ordination. 
But  when  he  was  on  the  journey,  and  drew  near  the  city,  at 
the  appointed  moment,  the  will  of  God  brought  him  to  the 
earth,  and  changed  his  heart.  Then  it  was  the  divine  agency, 
and  was  no  longer  called  decree  or  purpose. 

Ard.  Do  not  some  use  the  language  of  permission  in  relation 
to  the  wicked  actions  of  men,  thinking  thereby  to  give  less 
occasion  of  reproach  to  the  divine  name,  than  if  they  ascribe 
them  to  the  divine  agency  ? 

Th.  They  do ;  but  I  could  never  discover  any  scriptural 
authority  for  it.  And  I  think  it  would  be  treating  the  Divine 


IN    THE    NINETEENTH    CENTURY.  441 

Being  with  most  respect,  to  speak  of  him  in  the  same  way  that 
he  does  of  himself.  In  examining  the  Bible  with  reference  to 
this  subject,  I  find  the  word  permit  and  its  derivatives  five 
times,  but  in  no  instance  where  it  seems  to  express  any  such 
idea  as  the  divine  permission  of  a  wicked  action.  So  that  if 
any  one  would  express  himself  in  the  very  language  of  the  di- 
vine oracles,  he  must  not  speak  of  God's  permitting  sin,  since 
the  Bible  never  says  so.  The  word  suffer  occurs  more  fre- 
quently. It  sometimes  means  to  grant  leave.  But  God  never 
grants  leave  to  any  man  to  commit  sin.  It  may  sometimes 
mean  not  to  hinder  ;  and  in  this  sense  it  occurs  perhaps  five  or 
six  times,  out  of  one  hundred  and  seventy.  An  example  occurs 
in  the  speech  of  Paul  at  Lystra:  "who  in  times  past  suffered 
all  nations  to  walk  in  their  own  ways."  The  word  let  may 
have  a  similar  meaning,  but  it  is  more  frequently  used  in  the 
Scriptures  in  the  sense  of  causing.  The  word  restrain  may 
perhaps  be  used  in  the  sense  of  hindering  sin  from  taking  place. 
"Surely  the  wrath  of  man  shall  praise  thee  ;  the  remainder  of 
wrath  shalt  tliou  restrain."  A  few  other  words  of  similar 
meaning  are  used  in  the  Scriptures ;  and  while  I  believe  that 
the  providence  of  God  consists  in  his  agency,  and  that  this  is 
universal,  I  have  no  objection  to  use  the  language  of  not  hin- 
dering in  the  same  circumstances  that  the  Scriptures  do.  But 
I  insist  that  those  should  not  be  blamed  who  use  the  language 
of  divine  agency  also,  in  the  same  circumstances  in  which  the 
Scriptures  use  it. 

Ard.  What  do  you  think  is  the  difference  ? 

Th.  In  the  one  case  the  sinful  disposition  is  supposed  to  ex- 
ist, and  reference  is  had  to  its  being  carried  into  effect  in  the 
external  conduct,  or  to  its  not  being  thus  carried  into  effect. 
When  such  is  the  meaning,  it  is  proper  to  speak  of  that  dispo- 
sition as  acted  out,  or  restrained,  hindered  or  not  hindered. 
But  in  the  other  case,  reference  is  had  to  the  origin  of  that  dis- 
position, and  the  design  of  God  which  is  to  be  accomplished 
by  it.  Then  the  language  of  pe rmission,  or  of  restraint,  of  hin- 
ilrring  or  not  hindering,  would  be  entirely  out  of  place.  This 
distinction,  I  believe,  will  be  found  by  the  careful  inquirer,  in  the 
use  of  the  various  forms  of  expression  which  relate  to  the 
wicked  actions  of  men. 

Ard.  This  is  a  distinction  which  is  worthy  to  be  thought  of, 
and  compared  with  the  language  of  Scripture. 

Th.  I  wish  all  would  bring  their  views  of  doctrine  and  phi- 
losophy to  the  Scriptures,  and  so  modify  them,  that  they  can 
make  a  free  use  of  the  language  of  the  Bible.  Certainly,  those 
are  wrong,  whose  views  will  not  permit  them  to  make  a  free 
use  of  the  language  which  God  himself  has  thought  the  best. 


442 

I  think  the  divine  providence  consists  in  the  divine  agency ;  and 
I  will  give  you  a  few  examples  of  the  manner  in  which  the 
Bible  speaks  of  it.  The  word  cause  expresses  agency,  so  does 
the  word  make.  Both  these  words  are  used  to  express  what 
God  does  in  the  natural  world.  "  Whatsoever  the  Lord  pleased, 
that  did  he  in  heaven,  and  in  earth,  in  the.  seas,  and  all  deep 
places.  He  causeth  the  vapors  to  ascend  from  the  ends  ol  the 
earth  ;  he  maketh  lightnings  for  the  rain  ;  he  bringeth  the  wind 
out  of  his  treasuries."  "  He  watereth  the  hills  from  his  cham- 
bers ;  the  earth  is  satisfied  with  the  fruit  of  thy  works.  He 
causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  ser- 
vice of  man  ;  that  he  may  bring  forth  food  out  of  the  earth." 
This  language  certainly  expresses  the  agency  of  God.  But  the 
same  language  is  used  in  relation  to  the  voluntary  actions  of 
men.  "And  I  will  put  my  Spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my  judgments,  and  do 
them."  As  men  walk  in  God's  statutes,  and  keep  his  judg- 
ments by  their  voluntary  agency,  this  language  implies  a  prom- 
ise that  God  will  cause  them  to  exercise  their  voluntary  agency 
in  so  doing.  "  They  shall  come  with  weeping,  and  with  sup- 
plications will  I  lead  them ;  I  will  cause  them  to  walk  by  the 
rivers  of  waters  in  a  straight  way,  wherein  they  shall  not 
stumble."  "  Make  me  to  go  in  the  path  of  thy  command- 
ments ;  for  therein  do  I  delight."  Similar  language  is  much 
more  frequent  in  the  Scriptures,  in  reference  to  the  wicked  ac- 
tions of  men.  "  Behold  I  will  send  a  blast  upon  him,  and  he 
shall  hear  a  rumor,  and  shall  return  to  his  own  land ;  and  I 
will  cause  him  to  fall  by  the  sword  in  his  own  land."  It  is 
spoken  of  Sennacherib,  who  was  killed  by  his  own  sons.  "  Thou 
broughtest  us  into  the  net ;  thou  laidest  affliction  upon  our 
loins.  Thou  hast  caused  men  to  ride  over  our  heads."  "  For 
lo,  I  will  raise,  and  cause  to  come  up  against  Babylon  an  as- 
sembly of  great  nations  from  the  north  country  :  and  they  shall 
set  themselves  in  array  against  her."  "  He  takcth  away  the 
heart  of  the  chief  of  the  people  of  the  earth,  and  causeth  them 
to  wander  in  a  wilderness  where  there  is  no  way.  They  grope 
in  the  dark  without  light,  and  he  maketh  them  to  stagger  like 
a  drunken  man."  "  O  Lord,  why  hast  thou  made  us  to  err  from 
thy  ways,  and  hardened  our  heart  from  thy  fear?"  "  Sihon 
king  of  Heshbon  would  not  let  us  pass  by  him ;  for  the  Lord 
thy  God  hardened  his  spirit,  and  made  his  heart  obstinate,  that 
he  might  deliver  him  into  thy  hands,  as  appeareth  this  day." 
I  quote  these  passages  which  speak  of  the  wicked  conduct  of 
men,  for  the  reason  that  they  use  the  word  cause,  and  the  word 
make,  which  words  express  a  divine  agency,  if  any  words  do ; 
and  because  they  appear  in  the  Scriptures  to  be  applied  to 


IN    THE    NINETEENTH    CENTURY.  443 

God's  causing  men  to  perform  actions  that  are  wrong,  and 
making  them  to  err ;  at  least  as  often  as  they  are  used  to  ex- 
press his  causing  them  to  walk  in  his  statutes,  and  making  them 
to  go  in  the  path  of  his  commandments,  or  his  causing  the 
grass  to  grow  for  the  cattle,  and  making  lightnings  for  the  rain. 
The  supposition,  that  when  the  providence  of  God  is  spoken  of 
in  relation  to  events  in  the  natural  world,  and  in  relation  to  the 
good  actions  of  men,  the  language  of  causation  is  used  ;  but 
that  when  the  Bible  is  speaking  of  the  providence  of  God  in 
relation  to  the  wicked  actions  of  men,  there  is  immediately  a 
change  of  expression  from  the  language  of  causation  to  the 
language  of  permission,  is  wholly  a  mistake.  The  language  of 
permission,  is  as  often  used  in  relation  to  the  good  actions  of 
men,  as  it  is  in  relation  to  their  wicked  actions ;  and  the  lan- 
guage of  causation  is  more  frequently  used  in  relation  to  the 
wicked  actions  of  men,  than  it  is  in  relation  to  their  good  ac- 
tions. 

Ard.  But  I  once  heard  it  stated  as  from  a  doctor  of  divinity, 
that  the  Hebrew  conjugation  of  the  verb  which  our  translators 
had  rendered  in  the  causal  form,  often  means  to  permit. 

Th.  And  I  heard  another  doctor  of  divinity  say,  in  reference 
to  this  very  remark,  that  he  wondered  from  what  Hebrew 
grammar  the  information  was  derived,  for  he  had  examined  six 
different  grammars  with  reference  to  that  very  thing,  and  could 
find  no  trace  of  it.  I  have  seen  the  remark  too  in  an  old  Ar- 
minian  writer ;  but  never  saw  it  proved,  nor  any  attempt  at 
proving  it,  except  by  the  quotation  of  some  of  these  very  texts. 
This  subterfuge  is  an  acknowledgment  that  the  language  of  the 
Bible,  according  to  our  translation,  is  as  I  have  said.  Take  a 
few  more  instances :  "  The  king's  heart  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water.  He  turneth  it  whithersoever  he 
will. — He  turned  their  heart  to  Jiate  his  people,  to  deal  subtilly 
with  his  servants. — And  again  the  anger  of  the  Lord  was  kin- 
dled against  Israel,  and  he  moved  David  against  them  to  say, 
Go  number  Israel  and  Judah."  The  Persians  believed  there 
were  two  gods,  one  good  and  the  other  evil.  To  the  good  they 
ascribed  all  good,  natural  and  moral,  and  to  the  evil  all  the  sin 
and  misery.  Light  was  the  emblem  of  the  good  divinity,  and 
darkness  of  the  evil.  To  correct  this  error,  God  says  to  Cyrus : 
"  I  am  the  Lord,  and  there  is  none  else,  there  is  no  God  besides 
me ;  I  girded  thee,  though  thou  hast  not  known  me  ;  that  they 
may  know  from  the  rising  of  the  sun  and  from  the  west,  that 
there  is  none  besides  me :  I  am  the  Lord,  and  there  is  none 
else.  I  form  the  light  and  create  darkness  ;  I  make  peace,  and 
create  evil.  I  the  Lord  do  all  these  things."  Of  flu-  kings  of 
tiic  earth  who  conspire  to  aid  the  beast  against  the  Lamb,  it  is 


444  THE  PILGRIM'S  PROGRESS 

said,  "  For  God  hath  put  in  their  hearts  to  fulfil  his  will,  and  to 
agree  and  give  their  kingdom  unto  the  beast,  until  the  words 
of  God  shall  be  fulfilled."  This  is  very  different  from  the  lan- 
guage of  permission. 


CHAPTER  LXI. 

Ardent.  I  am  satisfied  that  the  universal  providence  of  God 
consists  in  his  universal  agency ;  and  that,  as  the  apostle  says, 
he  "  worketh  all  things  after  the  counsel  of  his  own  will."  And 
I  suppose  it  is  not  a  matter  of  cold  speculation,  but  a  doctrine 
full  of  practical  consequences. 

Thoughtful.  Yes ;  none  more  so.  For,  if  we  may  see  the  hand 
of  God  in  all  events,  we  may  feel  his  presence  at  all  times,  and 
trust  in  him  on  all  occasions.  When  a  little  child  finds  himself 
wandering  in  darkness,  through  difficult  and  dangerous  paths, 
and  if  left  alone  would  sit  down  in  discouragement,  shall  find 
his  father  is  leading  him  by  the  hand,  of  whose  wisdom,  and 
strength,  and  faithfulness  he  has  had  abundant  experience,  how 
cheerfully  does  he  trust  in  him — with  what  confidence  does  he 
yield  himself  to  his  guidance — and  with  what  joy  and  hope 
does  he  go  through  the  darkest  places.  So  the  Christian,  in 
view  of  this  doctrine,  can  trust  in  God.  He  need  fear  no  evil, 
for  God  is  with  him.  He  knows  that  nothing  will  take  place, 
but  what  is  for  the  best.  For  no  being  guides  and  controls  the 
affairs  of  this  world,  but  one  of  infinite  wisdom  and  infinite 
goodness.  If  he  is  surrounded  by  enemies,  great,  and  numer- 
ous, and  subtle,  God  is  with  him ;  he  is  a  defence  and  a  strong 
hold.  His  hand  holds  their  hearts,  and  turns  them  whither- 
soever he  will.  Even  "  death  and  hell  shall  do  no  more  than 
what  our  Father  please." 

This  doctrine  lies  at  the  foundation  of  the  duty  of  prayer, 
and  is  the  source  of  all  encouragement  to  pray.  If  God  did 
nothing,  AVC  could  not  ask  him  to  do  any  thing.  If  he  does  but 
few  things,  and  leaves  the  rest  to  the  caprice  of  creatures,  or 
the  uncertainty  of  chance,  then  we  must  ask  him  only  to  do 
such  things  as  he  can.  If  he  cannot  turn  the  heart,  wu  should 
not  ask  it.  But  if  he  "  worketh  all  things  after  the  counsel  of 
his  own  will,"  then  we  may  ask  him  to  do  whatever  we  may 
lawfully  desire.  Do  we  wish  a  supply  of  our  earthly  wants  ? 
\Ve  may  ask  it,  saying,  "  Give  us  this  day  our  daily  bread  " 


IN    THE    NINETEENTH    CENTURY.  445 

Do  we  wish  the  influence  of  his  Spirit  to  "cause  us  to  walk  in 
his  statutes?"  We  may  ask  it,  with  the  Psalmist,  "  Make  me 
to  go  in  the  path  of  thy  commandments."  Do  we  wish  the 
conversion  of  a  child,  a  friend,  or  a  neighbor  ?  We  may  ask  it, 
in  the  full  belief  that  he  knows  what  is  best,  and  will  do  what 
is  best.  Whatever  appears  desirable  for  ourselves  or  our  fellow- 
men,  we  may  ask  of  God ;  because  he  is  able  to  do  it,  and  will 
be  disposed  to  do  it,  if  so  it  seems  good  in  his  sight.  And  no 
Christian  who  feels  right  would  be  willing  to  present  his  peti- 
tions, on  any  other  supposition. 

This  doctrine  encourages  the  Christian  to  a  patient  waiting 
upon  God  in  the  diligent  performance  of  duty.  God  has  made 
it  our  duty  to  use  the  appointed  means  for  the  accomplishment 
of  what  we  desire,  and  to  look  to  him  for  success.  But  he  has 
not  taught  us  to  expect  success  at  the  moment.  He  requires 
us  to  wait  upon  him,  and  to  continue  in  the  use  of  means  with- 
out being  discouraged.  We  are  prone  to  be  impatient.  When 
we  have  presented  ohr  petitions  to  the  thone  of  grace,  and  God 
does  not  appear  to  regard  them  ;  and  when  we  have,  for  a  short 
time,  made  some  use  of  the  appointed  means,  without  perceiving 
any  tokens  of  success,  we  are  too  ready  to  think  it  is  all  in  vain, 
and  that  no  success  is  to  be  expected,  and  either  to  sink  down 
in  despondence,  or  suffer  ourselves  to  indulge  a  fretful  and 
complaining  disposition.  But  if  we  believe  in  the  universal 
agency  of  God,  we  have  abundant  reason  to  believe  that  any 
delay  is  dictated  by  infinite  wisdom  for  some  important  purpose. 
We  believe  it  is  not  because  God  is  unable  to  help,  but  because 
he  has  good  reasons  for  delay.  Perhaps  he  is  trying  our  pa- 
tience, our  faith,  and  our  obedience.  We  know  he  can  do  all 
we  desire,  if  he  sees  best,  and  when  he  sees  best.  And  thus 
we  are  encouraged  to  persevere,  diligently  using  the  means  of 
his  appointment,  and  committing  our  cause  to  him,  to  bring  to 
pass,  in  his  own  time  and  way,  that  which  he  sees  to  be  best. 

Tins  doctrine  helps  us  to  exercise  submission  under  personal 
afflictions.  Submission  to  God  under  afflictions  is  one  of  the 
duties  to  which  the  Christian  is  most  frequently  called.  If  we 
believe  in  the  universal  agency  of  God,  it  will  greatly  help  us 
to  the  discharge  of  this  duty.  Are  we  visited  with  sickness, 
and  brought  near  the  grave  ?  We  can  say  with  the  Psalmist, 
"  He  weakened  my  strength  in  the  way  ;  he  shortened  my  days." 
Are  we  bereaved  of  near  and  dear  friends,  and  stripped  of  our 
possessions  ?  AVe  may  say,  with  Job,  "  The  Lord  ^ave.  and  the 
Lord  hath  taken  away  ;  blessed  be  the  name  of  the  Lord.'* 
Are  we  treated  unkindly  by  our  fellow-men  ?  Do  they  abuse 
us  for  our  attempts  to  do  them  <o>od,  and  impeach  our  motives  ? 
We  may  say,  with  David,  "Let  them  alone,  and  let  them 
38 


446  THE  PILGRIM'S  PROGRESS 

curse,  for  the  Lord  hath  bidden  them."  Such  is  the  effect 
which  the  belief  of  this  doctrine  has  upon  the  pious  heart,  in 
the  time  of  affliction.  But  take  away  this  source  of  consolation ; 
remove  God,  and  his  presence,  and  his  hand  afar  off;  let  the 
good  man  see  nothing  but  the  hand  of  creatures  in  the  afflic- 
tions which  press  him  down,  and  what  can  he  do  ?  You  have 
taken  away  the  refuge  of  his  soul ;  and  he  must  sink  in  despair. 
"  If  the  foundations  be  destroyed,  what  can  the  righteous  do  ?" 

This  doctrine  encourages  the  Christian  in  the  discharge  of 
unpleasant  and  painful  duties.  Such  are  many  of  the  duties 
of  life.  To  every  human  view  it  appears,  that  if  these  duties 
are  faithfully  discharged  great  evil  will  result.  Placed  in  such 
circumstances,  the  good  man  often  feels  exceedingly  tried.  On 
the  one  hand  is  the  command  of  God,  which  he  cannot  evade. 
On  the  other,  evils  threaten,  of  far  greater  magnitude,  in  ap- 
pearance, than  would  result  from  the  omission  of  his  duty. 
What  shall  he  do  ?  The  path  is  plain.  He  must  obey.  He 
must  do  what  God  has  commanded,  and  leave  the  consequences 
with  him.  If  he  has  a  deep  sense  of  the  presence  of  God,  and 
believes  that  all  events  are  directed  by  his  hand,  he  is  encour- 
aged to  obey.  He  knows  that  all  is  safe,  and  that  God  can 
avert  the  evils  which  threaten,  or  make  them  the  occasion  of 
still  greater  good.  Supported  by  this,  he  obeys.  His  duty  is 
done,  and  the  name  of  God  is  honored  by  his  obedience.  But, 
take  away  from  the  good  man  this  source  of  encouragement ; 
place  him  in  these  trying  circumstances,  with  no  sense  of  the 
presence  and  agency  of  God,  and  the  result  will  probably  be 
different.  He  will  be  likely  to  shrink  from  his  duty,  and  leave 
it  undone. 

This  doctrine  encourages  the  Christian  to  hold  on  his  way, 
and  persevere  in  the  Christian  race.  He  often  needs  such  en- 
couragement. When  he  looks  around  him,  and  sees  the  temp- 
tations to  which  he  is  exposed  ;  Avhen  he  looks  into  his  own 
heart,  and  sees  how  little  confidence  he  can  repose  in  himself, 
he  is  ready  to  conclude  he  shall  never  persevere  to  eternal  life. 
Shall  he  be  told  that  God  has  promised  to  keep  his  people  ? 
What  confidence  can  he  place  in  such  promises  ?  If  God  does 
not  govern  the  hearts  of  men  ;  if  he  cannot  incline  their  hearts 
by  his  agency  ;  if  he  can  only  influence  them  by  moral  suasion, 
which  they  m:iy  iv^t  rmd  overcome,  how  can  God  fulfil  any 
such  promises  ?  And  how  can  such  promises  afford  any  en- 
couragement, if  God  is  unable  to  fulfil  them?  But,  if  God 
docs  work  all  things  after  the  counsel  of  his  own  will ;  then  he  is 
able  to  cause  his  people  to  persevere.  He  can  make  his  word 
effectual  to  them,  and  keep  that  which  they  have  committed  to 


IN  THE  NINETEENTH  CENTURY.          447 

him.  And  they  may  go  forward  in  their  Christian  course,  fully 
assured  that  they  shall  gain  the  victory. 

This  doctrine  will  encourage  the  Christian  to  expect  the  ul- 
timate triumph  of  the  Gospel  in  the  world.  The  good  man 
ardently  desires  to  have  this  accomplished.  When  he  looks  at 
the  nations  which  are  sunk  in  heathenish  darkness,  he  ardently 
desires  that  the  day-spring  from  on  high  may  visit  them.  When 
he  looks  at  the  descendants  of  Abraham,  who  abide  still  in  un- 
belief, he  longs  for  the  time  to  arrive,  when  the  veil  shall  be 
taken  from  their  minds,  and  they  shall  acknowledge  the  true 
Messiah.  When  he  considers  the  numerous  errors  which  pre- 
vail in  the  world,  and  sees  how  much  the  professed  disciples  of 
Christ  are  divided,  he  earnestly  desires  to  see  the  day  when  the 
watchmen  shall  see  eye  to  eye,  and  lift  up  the  voice  together ; 
when  error  shall  cease,  and  the  knowledge  of  the  Lord  shall 
fill  the  world.  But  how  can  he  expect  that  these  things  will 
come  to  pass  ?  There  is  no  ground  for  such  expectation,  unless 
God  governs  the  hearts  of  men.  But  if  he  turns  their  hearts 
whithersoever  he  will,  then  he  can  turn  them  to  the  way  of 
life  and  peace.  And  all  his  promises  of  good  to  Zion  in  the 
latter  days  will  be  accomplished.  Encouraged  by  this  doctrine 
the  Christian  may  persevere  in  using  means  for  the  conversion 
of  the  world,  in  the  assured  expectation  that  no  labor  will  be 
lost,  no  prayer  offered  in  vain. 

This  doctrine  will  encourage  the  Christian  in  his  attempts  to 
do  good  to  those  around  him.  The  present  is  a  day  which  calls 
for  every  exertion.  It  is  highly  desirable  that  every  one  should 
be  at  his  post,  and  be  ready  to  do  whatever  his  hand  findeth  to 
do  with  his  might.  But  many  find  great  discouragement  in 
their  way.  When  any  enterprise  for  doing  good  is  proposed, 
they  see  no  prospect  of  success.  When  they  are  invited  to 
partake  in  the  privilege  of  doing  good,  by  contributing  of  their 
substance,  they  are  afraid  they  shall  come  to  want.  When 
they  are  reminded  of  the  divine  promise  to  pay  back  with  in- 
crease what  they  give,  they  are  slow  to  believe ;  they  see  not 
how  it  can  be  done.  And  all  this  is  to  be  expected  in  those 
who  do  not  believe  that  God  has  an  agency  in  these  things. 
But  let  all  believe  the  universal  agency  of  God,  and  there  would 
be  a  change  in  relation  to  these  things.  Let  the  opinion  prevail 
that  God  does  control  the  hearts  of  all  men,  and  it  will  be  seen 
how  easy  it  is  for  him  to  give  success  to  every  effort  to  do  good. 
And  how  easy  it  is  for  him  to  cause  men  to  return  to  us  all 
that  we  lend  to  the  Lord,  even  "good  measure,  pressed  down, 
and  shaken  together,  and  running  over."  Let  them  fully  be- 
lieve this  doctrine,  and  give  it  its  proper  influence  over  their 
minds,  and  they  will  no  longer  stand  doubting  and  hesitating, 


448  THE  PILGRIM'S  PROGRESS 

when  God  calls  upon  them  to  act.  They  will  "  honor  the  Lord 
Avith  their  substance,  and  with  the  first  fruits  of  all  their  in- 
crease; and  so  their  barns  will  be  tilled  with  plenty,  and  their 
presses  will  burst  out  with  new  wine." 

The  belief  of  this  doctrine  prepares  the  Christian  to  exercise 
the  Christian  temper  towards  those  that  injure  him.  The  good 
man  is  often  subjected  to  injurious  treatment  from  his  fellow- 
men.  They  often  hate  him  without  a  cause.  And  sometimes 
even  his  efforts  to  do  them  good,  provoke  their  resentment. 
Under  these  circumstances,  his  feelings  are  put  to  a  severe  trial. 
If  he  sees  only  the  hand  of  men  in  the  injurious  treatment  he 
receives,  he  is  often  provoked  to  indulge  resentment  in  return, 
and  to  feel  justified  in  the  expression  of  his  indignation  against 
those  who  treat  him  so  injuriously.  But  if  he  believes  in  the 
universal  agency  of  God ;  if  he  realizes  that  God  is  near,  and 
that  his  hand  is  to  be  seen  in  all  things  ;  if  he  considers  that 
men  are  only  the  instruments  by  which  God  is  trying  him,  he 
will  be  likely  to  feel  differently.  He  will  think  more  of  the 
agency  of  God  than  he  does  of  the  agency  of  man.  And  while 
he  exercises  suitable  submission  to  God  under  his  trials,  he  will 
be  likely  to  exercise  Christian  feelings  towards  those  who  are 
his  instruments.  He  will  feel  as  Joseph  did  towards  his  breth- 
ren, in  a  similar  case,  and  say :  "  As  for  you,  ye  thought  evil 
against  me,  but  God  meant  it  unto  good."  He  will  be  ready 
to  pity  and  forgive  them,  and  return  good  for  evil. 

The  belief  of  this  doctrine  will  tend  to  keep  the  Christian 
from  being  much  elevated  in  prosperity,  or  much  depressed 
in  adversity.  It  will  greatly  tend  to  the  maintenance  of  that 
steady  equanimity,  and  that  uniform  serenity  of  mind,  which  so 
much  adorn  the  Christian  character.  The  good  man,  as  well  as 
others,  is  often  called  to  experience  the  vicissitudes  of  life.  At 
one  time,  all  his  enterprises  are  successful ;  health  and  plenty, 
and  children  and  friends,  and  all  the  comforts  of  life  -are  his. 
At  another  time,  he  experiences  a  sad  reverse.  His  enterprises 
are  unsuccessful ;  his  wealth  departs ;  sickness  and  death  cut 
off  his  friends  ;  he  is  bereaved  of  his  earthly  comforts,  and  feels 
himself  lonely  and  forlorn  in  the  midst  of  an  unfriendly  and 
pitiless  world.  In  these  various  changes,  it  is  exceedingly  de- 
sirable that  he  should  be  able  to  maintain  a  steady  evenness  of 
temper;  to  be  calm,  collected,  and  cheerful,  neither  elated  in 
prosperity,  nor  depressed  in  adversity.  And  the  belief  that 
God  is  everywhere  present,  and  that  his  hand  directs  all  events, 
will  greatly  conduce  to  this.  In  prosperity  he  will  feel  that  all 
his  blessings  come  from  God,  and  that  their  continuance  de- 
pends upon  his  pleasure  ;  and  a  proper  sense  of  this  will  keep 
him  from  being  highly  exalted.  In  adversity  he  will  feel  that  it 


IN    THE    NINETEENTH    CENTURY.  449 

is  God  who  takes  away  his  comforts,  and  sends  afflictions  upon 
him.  He  will  reflect  that  God  is  infinitely  wise  and  good,  and 
does  all  things  well ;  that  he  will  give  his  children  whatever 
infinite  wisdom  sees  to  be  best,  and  that  he  may  rejoice  in  the 
Lord  always. 

Here  Thoughtful  made  a  pause — and  they  sung  the  follow- 
ing hymn : 

"Keep  silence,  all  created  things, 
Arid  wait  your  Makers  nod: 
My  soul  stands  trembling,  while  she  sings 
The  honors  of  her  God. 

"  Life,   death,  and  hell,  and  worlds  unknown, 

Hang  on  his  firm  decree  : 
He  sits  on  no  precarious  throne, 
Nor  borrows  leave  to  be. 

':  Chained  to  his  throne  a  volume  lies, 

With  all  the  fates  of  men. 
With  every  angel's  form  and  size 
Drawn  by  th'  eternal  pen. 

"  His  providence  unfolds  the  book, 
And  makes  his  counsels  shine  ; 
Each  opening  leaf,  and  every  stroke 
Fulfils  some  deep  design. 

"  My  God,  I  would  not  long  to  see 

My  late  with  curious  eves ; 
What  gloomy  lines  are  writ  for  me, 
Or  what  bright  scenes  may  rise. 

"  In  thy  fair  book  of  life  and  grace, 

O  may  I  find  my  name 
Recorded  in  some  humble  place, 
Beneath  my  Lord  the  Lamb." 


CHAPTER  LXII. 

Ardent.  Can  you  mention  any  more  practical  uses  of  the 
doctrine  of  the  universal  agency  of  God  ? 

Thoughtful.  Yes.  The  belief  of  it  will  tend  to  keep  the 
Christian  from  being  depressed  and  discouraged  in  times  of 
darkness  to  the  Church.  When  we  look  at  the  instrumentality 
of  creatures,  and  see  no  hand  of  God  in  passing  events,  how  dark 
and  discouraging  they  are !  Many  good  mm  are  taken  away 
when  they  are  greatly  needed.  Those  upon  whom  we  had 
placed  great  dependence,  often  fail  us  entirely,  and  fill  us  with 


450 

disappointment.  Those  whom  we  had  thought  good  men  some- 
times discover  themselves  to  be  far  otherwise.  Those  who  had 
been  zealous  advocates  of  the  truth  sometimes  turn  against  it. 
Our  plans  for  doing  good  often  fail,  through  the  apathy  or  the 
unchristian  conduct  of  our  professed  brethren.  When  the  good 
man  sees  such  results  from  the  efforts  of  himself  and  his  friends, 
what  encouragement  can  he  have  to  make  further  exertions  ? 
What  can  prevent  his  sitting  down  in  despair  ?  The  universal 
agency  of  God  is  his  only  support.  Infinite  wisdom  and  good- 
ness is  directing  all  these  things.  In  this  precious  truth  the 
good  man  may  find  consolation  and  support,  in  times  of  the 
greatest  darkness  to  the  Church.  He  may  be  certain  that  God 
will  give  such  an  issue  to  every  enterprise,  as  is  most  desirable 
on  the  whole  ;  and  that  all  the  trials  and  disappointments  of  his 
people,  will,  in  the  end,  contribute  to  the  advancement  of  the 
cause  on  which  they  have  set  their  hearts. 

The  belief  of  the  universal  agency  of  God  will  give  the  Chris- 
tian more  exalted  thoughts  of  God.  Some  pious  men  have 
found  this  to  be  true,  by  their  own  experience,  and  have  ex- 
pressed themselves  to  that  effect,  in  very  striking  terms.  They 
were,  indeed,  good  men  before  they  embraced  this  doctrine, 
and  they  had  respectful  thoughts  of  God,  according  to  what 
they  saw  of  him ;  but  now,  their  views  of  him  are  greatly  en- 
larged, and  their  thoughts  of  him  are  far  more  exalted.  And 
the  belief  of  this  doctrine  has  a  powerful  tendency  to  produce 
this  effect.  For  the  more  the  good  man  sees  of  God,  the  more 
glorious  and  excellent  does  he  appear.  And  the  belief  of  this 
doctrine  leads  the  good  man  to  see  far  more  of  God  than  he 
did  before.  While  he  considered  him  as  exercising  no  agency 
in  the  government  of  the  world,  and  discovered  no  hand  of  his 
in  passing  events,  he  saw,  comparatively,  very  little  of  him. 
But  now  that  he  sees  his  hand  in  every  event,  he  realizes  his 
constant  presence,  in  a  much  higher  degree.  He  sees  him  in 
every  thing.  A  sparrow  cannot  fall  to  the  ground,  nor  a  hair 
drop  from  his  head — not  the  least  event  can  take  place,  but  it 
furnishes  him  with  an  occasion  of  seeing  and  admiring  the  per- 
fections of  him,  who  is  not  only  the  great  Creator  and  Preserver, 
but  the  all-wise, and  powerful,  and  beneficent  Governor  of  the 
universe. 

The  belief  of  the  doctrine  of  the  universal  agency  of  God  will 
tend  greatly  to  preserve  the  Christian  from  backsliding  and 
apostasy.  It  will  be  a  great  safeguard  against  temptation. 
Let  the  Christian  have  a  deep  sense  of  the  divine  presence, 
everywhere,  and  at  all  times,  and  it  will  prove  a  powerful  mo- 
tive to  resist  even  the  approaches  of  evil.  The  presence  of  a 
fellow-creature  whom  we  highly  respect,  is  a  powerful  restraint 


IN    THE    NINETEENTH    CENTURY. 


451 


upon  us.  Much  more,  then,  would  a  sense  of  the  divine  pres- 
ence restrain  us.  The  belief  of  this  doctrine  will  restrain  us  in 
another  way.  It  teaches  us  not  to  regard  as  unimportant  the 
smallest  event  which  God  employs  his  agency  in  bringing  to 
pass.  It  guards  us  therefore  against  regarding  any  sin  as  a  lit- 
tle sin,  and  tmooet  us  to  watch  against  the  tirst  beginnings  of 
backsliding  from  God. 

The  belief  of  the  universal  agency  of  God  will  tend  to  make 
the  Christian  humble  and  thankful.  Humility  and  gratitude 
are  certainly  very  important  traits  in  the  Christian  character ; 
and  it  is  highly  desirable  that  they  should  be  increased  to  the 
utmost  extent.  The  belief  of  this  doctrine  tends  powerfully  to 
increase  them.  It  is  not  strange  that  those  who  deny  this  doc- 
trine should  think  more  highly  of  themselves  than  they  ought 
to  think.  If  they  make  themselves  to  differ ;  if  it  is  to  their  own 
superior  wisdom  and  goodness  that  all  their  excellence  is  to  be 
ascribed ;  if  God  does  nothing,  in  forming  their  character,  or  in 
crowning  their  enterprises  with  success ;  then  self-exaltation  is 
the  natural  consequence.  But  if  God  forms  the  character  of 
man,  and  makes  one  to  differ  from  another  ;  if  he  gives  men  pru- 
dence and  wisdom,  and  crowns  their  enterprises  with  success, 
then  humility  and  gratitude  are  the  feelings  proper  to  be  exer- 
cised. 

The  belief  of  the  universal  agency  of  God  will  help  the  Chris- 
tian to  see  the  use  and  necessity  of  prayer.  There  is,  no  doubt, 
a  deplorable  deficiency  in  the  Christian  world,  in  regard  to  the 
duty  of  prayer.  And  it  is  probably  to  be  ascribed,  in  a  great 
degree,  to  a  prevailing  opinion  that  it  is  of  little  use.  And  the 
"disbelief  of  the  agency  of  God  in  the  government  of  the  world, 
naturally  tends  to  diminish  our  sense  of  the  importance  of  prayer. 
For,  of  what  use  can  it  be  to  pray  to  God,  if  he  never  does  any 
thing  in  answer  to  our  prayers  ?  Why  should  we  ask  him  to  ex- 
ert his  agency  in  our  behalf,  when  we  do  not  believe  he  exerts 
his  agency  at  all  ?  Some  have  seemed  to  admit  the  correctness 
of  these  conclusions,  and  have  conceded  that  prayer  is  of  no 
other  use  than  as  ii  lias  influence  upon  our  own  hearts.  Is  it 
true,  then,  that  prayer  is  of  no  other  use  ?  Is  the  design  of  it 
simply  to  put  our  hearts  in  a  proper  frame?  Arc  we  directed 
in  the  Scriptures  to  go  to  God,  and  ask  him  to  do  certain  things 
lor  us,  not  because  he  ever  does  such  things,  but  merely  that 
we  may  thus  prepare  ourselves  for  what  creatures  may  do? 
Hmv  does  this  comport  with  the  promises  God  has  made  in  the 
Scriptures  to  hear  and  answer  prayer?  And  how  does  it  com- 
port with  the  instances  actually  recorded  of  the  prevailing  in- 
fluence of  prayer?  And  how  does  it  comport  with  the  lan- 
guage used  in  prayer  by  the  Scripture  saints,  who  spake  as  they 


452 

were  moved  by  the  Holy  Ghost  ?  It  is  highly  desirable  that 
every  Christian  should  understand  the  subject  of  prayer,  so  as 
to  feel  its  importance,  and  be  induced  to  pray  without  ceasing. 
And  if  he  believes  that  God  governs  the  hearts  of  men,  and 
brings  all  events  to  pass  by  his  own  agency,  he  will  be  assisted 
in  discovering  the  use  and  importance  of  prayer.  He  will  be 
able  to  see  that  it  is  not  only  of  use  to  himself,  to  put  his  own 
heart  in  a  proper  frame,  but  may  also  be  of  use  to  all  for  whom 
he  prays.  He  will  see  that  prayer  may  have  a  prevailing  in- 
fluence with  God,  to  obtain  blessings  for  himself  and  others. 
He  will  see  how  the  prayer  of  Jacob  could  prevail  with  God  to 
deliver  him  out  of  the  hand  of  Esau ;  and  how  God  could  hear 
and  answer  his  prayers,  and  incline  the  heart  of  his  wicked  bro- 
ther to  show  him  kindness.  And  in  this  view  of  the  subject, 
he  will  feel  no  embarrassment  from  the  consideration  that  God 
does  all  things  according  to  a  fixed  plan ;  for  he  will  see  that 
those  prayers  may  have  been  included  in  that  plan,  as  well  as 
the  answers  to  them.  Let  all  Christians  believe  the  doctrine 
of  the  universal  agency  of  God,  and  in  connection  with  it,  let 
them  examine  what  is  said  in  the  Scriptures  respecting  prayer, 
and  they  will  soon  see  a  propriety  and  an  importance  in  that 
duty,  far  beyond  what  is  at  present  felt.  They  will  see  how 
their  prayers  may  procure  blessings,  not  for  themselves  only, 
but  for  the  whole  world ;  and  not  for  the  present  generation 
only,  but  for  generations  yet  unborn.  And  when  they  shall 
feel  the  full  importance  of  the  subject,  when  they  shall  see  the 
use  and  necessity  of  prayer,  as  they  are  to  be  seen  in  the  light 
of  this  doctrine,  then  may  we  expect  that  Christians  will  cry 
unto  God  day  and  night  in  behalf  of  his  Church ;  and  that  he 
will  graciously  hear  their  petitions,  and  show  mercy  to  his 
chosen. 

Ard.  I  am  satisfied  that  the  doctrine  of  the  universal  agency 
of  God  is  not  a  matter  of  dry  and  cold  speculation,  as  many 
seem  to  think  it.  It  is  a  doctrine  rich  in  practical  consequences. 

Th.  Yes ;  the  belief  of  it,  and  an  abiding  sense  of  its  truth, 
tends  most  powerfully  to  make  those  who  believe  it,  consistent, 
thorough,  and  vigorous  Christians.  Correct  views  of  God,  an 
habitual  sense  of  his  presence,  entire  confidence  in  him,  a  spirit 
of  prayer,  a  disposition  to  discharge  every  duty,  however  pain- 
ful, a  spirit  of  forbearance  and  forgiveness,  a  firm  reliance  on 
the  divine  promises,  deep  humility  and  gratitude,  are  the  gen- 
uine effects  of  this  doctrine  upon  those  who  cordially  embrace 
it.  And  what  traits  in  the  Christian  character  are  more  desir- 
able than  these  ? 

Ard.  If  this  doctrine  is  so  useful,  I  suppose  we  might  expect 
it  would  be  abundantly  taught  in  the  Scriptures. 


IN     THE    NINETEENTH    CENTURY. 


453 


Th.  And  so  it  is.  In  looking  over  the  Bible  in  relation  to 
this  subject,  I  have  been  astonished  to  find  how  much  more  this 
doctrine  is  taught  than  any  other  single  doctrine  in  the  whole 
Christian  system.  But  when  we  consider  its  practical  uses,  we 
discover  a  good  reason.  It  is  so  abundantly  taught,  because  it 
is  so  abundantly  useful.  The  people  of  God  have  need  of  it, 
day  by  day.  They  need  to  have  an  abiding  sense  of  his  pres- 
ence, at  all  times.  In  no  situation  or  circumstances  in  which 
they  can  be  placed,  are  they  safe  a  single  moment,  without  a 
deep  sense  of  their  dependence  upon  God.  But  while  they  see 
his  hand  in  every  event,  and  the  feelings  of  their  hearts  corre- 
spond with  their  belief,  they  are  safe  in  every  situation,  and  may 
rejoice  in  the  Lord  under  all  circumstances.  And  how  happy 
will  heaven  be,  to  the  people  of  God,  who  delight  in  his  pres- 
ence, and  rejoice  in  all  his  perfections.  They  will  then  see  how 
those  perfections  have  been  exhibited  in  all  that  he  has  done. 
They  will  see  that  in  working  all  things  after  the  counsel  of  his 
own  will,  he  has  executed  the  wisest  and  best  designs,  in  the 
wisest  and  best  manner.  They  will  see  the  wisdom  and  the 
goodness  of  all  those  events  which  now  appear  so  dark  and 
mysterious.  They  will  see  that  his  hand  has  directed  every 
event,  and  caused  all  things  to  conspire  together  to  promote 
the  glory  of  his  own  great  name,  and  the  highest  sum  of  good 
in  the  intelligent  universe.  And  while  they  trace  each  event, 
from  its  commencement  to  its  ultimate  consequences,  and  make 
new  discoveries  of  the  divine  perfections  at  every  step,  their 
souls  will  be  filled  with  the  most  ecstatic  delight,  and  their 
tongues  will  be  employed  in  the  liveliest  expressions  of  wonder, 
love,  and  praise. 

Then  the  pilgrims  sung  the  following  hymn : 

"  Though  troubles  assail,  and  dangers  affright, 
Though  friends  should  all  fail,  and  foes  all  unite ; 
Yet  one  thing  secures  us,  whatever  betide. 
The  Scriptures  assure  us,  the  Lord  will  provide. 

The  birds  without  barn  or  storehouse  are  fed  ; 
From  them  let  us  learn  to  trust  for  our  bread  : 
His  saints  what  is  fitting  shall  ne'er  be  denied, 
So  long  as  tis  written,  the  Lord  will  provide. 

When  Satan  appears  to  stop  up  our  path. 
And  fill  us  with  fears,  we  triumph  by  faith; 
He  cannot  take  from  us  though  ofl  he  has  tried, 
This  heart-cheering  promise,  the  Lord  will  provide. 

He  tells  us  we're  weak,  our  hope  is  in  vain. 
The  good  that  we  seek  we  ne'er  shall  obtain : 
But  when  such  suggestions  our  spirits  have  plied, 
This  answers  all  questions,  the  Lord  will  provide. 


454 


When  life  sinks  apace,  and  death  is  in  view, 
The  word  of  his  grace  shall  comfort  us  through  ; 
No  fearing  or  doubting  with  Christ  on  our  siii*-,. 
We  hope  to  die  shouting,  the  Lord  will  provide." 


CHAPTER    LXIII. 

BY  this  time  the  pilgrims  had  crossed  the  plain  of  Ease,  and 
arrived  at  the  further  side  of  it,  where  Christian  and  Hopeful 
had  met  with  Demas,  near  the  hill  Lucre.  And  I  observed 
that  a  large  village  had  grown  up  here,  inhabited  by  those  Avho 
were  intent  on  acquiring  wealth ;  and  that  quite  a  long  row  of 
shops  were  built  by  the  way-side,  where  were  exposed  to  sale 
all  such  commodities  as  were  found  in  Vanity  Fair.  As  soon 
as  they  entered  the  village,  a  man  met  them,  and  inquired 
what  they  would  buy,  or  whether  they  would  take  up  their 
residence  here,  and  engage  in  traffic. 

Thoughtful.  We  are  travellers  to  a  far  country,  and  have 
no  desire  to  tarry  long  by  the  way.  We  seek  for  durable 
riches  and  righteousness,  and  not  for  such  gains  as  are  to  be 
acquired  in  this  place. 

Man.  But  you  need  not  relinquish  your  journey  altogether: 
you  may  stop  here  for  a  season,  and  engage  in  the  business  of 
the  place.  And,  after  having  acquired  a  suitable  sum  to  pro- 
vide for  yourselves,  and  those  dependent  upon  you,  which  will 
not  take  a  long  time,  you  may  then  resume  your  journey. 
Great  fortunes  are  made  here,  in  a  short  period. 

Ard.  By  what  means  are  they  made  ? 

Man.  By  traffic.  We  buy  and  sell.  We  take  care  to  fur- 
nish our  shops  with  such  articles  as  are  most  in  demand,  and 
then  take  advantage  of  a  rise  in  the  value,  and  sell  out.  That 
is  the  way  of  the  world. 

Th.  I  see  no  objection  to  an  honest  traffic.  It  is  very  nec- 
essary for  the  accommodation  of  the  public  that  some  should 
engage  in  the  business  of  furnishing  the  imukel  with  such  ar- 
ticles as  others  need.  But  I  suppose  it  is  a  business  that  pre- 
sents many  temptations,  and  is  attended  with  many  dangers. 

Man.  All  are  not  sufficiently  prudent.  And  a  man  who  has 
accumulated  a  large  sum,  will,  sometimes,  in  the  hope  of  add- 
ing largely  to  it,  run  a  risk  which  deprives  him  of  all. 

Th.  This  comes  of  too  eager  a  desire  after  wealth.  An 
honest  business,  and  moderate  profits,  with  steady  application. 


IN    THE    NINETEENTH    CENTURY.  455 

I  suppose  to  be  much  surer,  and  better  in  the  end.  It  is 
written :  "  He  that  maketh  haste  to  be  rich  shall  not  be  inno- 
cent." 

Man.  You  seem  to  speak  of  an  honest  business,  as  if  you 
thought  men  could  hardly  be  honest  who  were  very  desirous 
of  acquiring  wealth. 

Th.  They  are  certainly  exposed  to  great  temptations  ;  but 
we  believe  it  is  possible  to  be  strictly  honest  in  buying  and  sell- 
ing, as  well  as  in  other  branches  of  industry. 

Ard.  What  may  be  considered  an  honest  business  ? 

Th.  It  must  be  one  which  supplies  the  actual  wants  of  man- 
kind, but  does  not  minister  to  their  vices.  It  must  be  one 
which  does  not  take  advantage  of  the  ignorance,  or  of  the  ne- 
cessities of  others,  to  oblige  them  to  pay  more,  or  receive  less, 
for  an  article  than  its  fair  value.  It  must  be  one  which  docs 
not  entice  others  to  buy  what  they  do  not  want ;  nor  conceal 
the  defects  of  what  you  are  about  to  sell.  It  must  be  one  in 
which  you  can  observe  the  golden  rule  of  our  Saviour,  "  What- 
soever ye  would  that  men  should  do  to  you,  do  ye  even  so  to 
them." 

Man.  You  would  riot  be  likely  to  succeed  in  business  in  this 
place,  if,  indeed,  you  would  anywhere  in  this  world.  We  con- 
sider every  business  an  honest  business,  which  is  protected. by 
the  laws  of  the  land.  And  as  to  buying  and  selling,  we  think 
we  may  buy  an  article  as  cheap  as  we  can,  and  sell  it  for  as 
much  as  we  can.  We  do  not  feel  obliged  to  point  out  the  de- 
fects of  what  we  wish  to  sell ;  we  expect  the  buyer  himself  to 
look  out  for  them. 

Th.  The  laws  of  men  do  not  always  extend  as  far  as  the 
laws  of  God.  And  where  men  set  aside  the  laws  of  God,  on 
that  plea,  I  have  observed  that  they  often  seem  to  have  but 
little  respect  for  the  laws  of  men,  provided  they  can  only  evade 
their  penalty. 

Man.  It  is  even  so,  to  a  great  extent.  But  if  we  do  as  well 
as  our  neighbors,  if  we  are  as  fair  and  honorable  in  our  busi- 
ness transactions  as  they,  we  think  we  do  pretty  well. 

Th.  But  you  ought  to  consider  that  the  rule  of  judgment  in 
the  great  day,  will  not  be  the  practice  of  your  neighbors,  nor 
even  the  laws  of  the  land,  but  the  law  of  God.  If  your  mode 
of  doing  business  has  led  you  to  violate  the  law  of  God,  you 
must  expect  to  fall  under  its  penalty. 

So  the  man  left  them,  and  they  were  next  accosted  by  a 
lady,  who  invited  them  to  buy  each  a  ticket  for  a  fair,  which 
was  open  in  the  next  house. 

Ard.  What  articles  are  for  sale  there? 

Lady.  Useful  and  fancy  articles  in  great  variety.     YouVill 


456  THE  PILGRIM'S  PROGRESS 

scarcely  fail  of  finding  something  you  will  like  to  purchase. 
And  it  is  for  a  very  good  object  too. 

Th.  For  what  object  ? 

Lady.  It  is  to  trim  anew  the  pulpit  in  our  church,  and  make 
some  other  necessary  repairs. 

Th.  I  have  no  objection  to  churches  being  repaired,  and  put 
in  decent  order,  when  they  need  it.  But  the  method  of  rais- 
ing the  means  may  deserve  some  consideration. 

Lady.  Who  can  make  any  objection,  when  the  object  is  so 
good,  and  we  give  every  one  something  for  his  money  ? 

Th.  Do  you  give  every  one  the  value  of  his  money  ? 

Lady.  No.  We  do  not  pretend  to  do  that ;  for  then  we 
should  raise  nothing  for  the  object.  Those  who  buy  our  va- 
rious articles  expect  to  pay  something  for  the  article,  and  some- 
thing for  the  object. 

Th.  If  a  purchaser  hands  you  more  than  the  price  of  an  ar- 
ticle, do  you  give  him  the  change  ?  or  do  you  keep  all  you  get 
into  your  hands  ? 

Lady.  If  he  insists  upon  it,  we  give  him  his  change  ;  but  in 
some  cases  we  think  he  can  afford  to  give  the  balance  for  the 
object ;  and  we  are  glad  to  keep  it  all,  if  he  will  allow  us  to 
do  it. 

Th.  How  do  you  dispose  of  what  articles  are  left  ? 

Lady.  Sometimes  they  have  been  disposed  of  by  lottery. 
That  is  the  most  convenient  way  to  make  sure  of  a  sale  for  the 
whole ;  but  some  object  to  that,  because  the  laws  of  the  land 
forbid  private  lotteries. 

Th.  And  with  good  reason,  I  think.  For  I  do  not  see  how  it 
is  any  better  than  gambling. 

Lady.  What,  then,  Avould  you  have  us  to  do,  to  raise  the 
means  of  accomplishing  our  benevolent  object  ? 

Th.  Ask  the  people  directly  to  give  you  what  you  need  for 
that  object. 

So  the  lady  left  them,  and  they  came  in  front  of  a  shop 
where  they  were  selling  books  of  various  kinds,  and  the  win- 
dows were  filled  with  pictures,  which  seemed  to  afford  much 
amusement  to  a  crowd  of  passers-by,  who  were  gazing  at  them. 
On  seeing  the  pilgrims,  the  bookseller  accosted  them,  as  fol- 
lows : 

What  will  you  buy,  ^entlemen  ?  Here  are  the  latest  pub- 
lications from  Vanity  Fair.  Here  are  caricatures  of  all  the 
j.ublic  men  of  our  time.  Here  arc  comic  almanacs,  and  books 
for  children  of  every  .-i/.e  and  price,  full  of  comical  pictures  to 
amuse  them.  Here  arc  the  \\orks  of  all  the  most  popular  writers 
of  the  day.  We  keep  all  the  light  reading  of  the  times.  What 
will* you  buy  ? 


IN    THE    NINETEENTH    CENTURY.  457 

Tk.  We  do  not  want  the  light  reading  of  the  times,  for  our- 
selves, nor  for  our  children  ;  neither  caricatures,  nor  comic  pic- 
tures. We  think  they  are  adapted  to  pervert  the  taste,  and 
injure  the  morals  of  the  youth ;  and  we  consider  it  a  great 
evil  that  the  rising  generation  should  be  exposed  to  their  influ- 
ence. 

Boole-seller.  You  are  very  singular  in  your  notions.  For 
most  of  our  sales  are  works  of  this  description.  We  could  not 
sustain  our  establishment  at  all,  if  we  did  not  deal  in  works 
of  this  kind. 

Th.  Then  better  break  up,  and  pursue  some  useful  calling. 

B.  S.  But  others  will  sell  these  things,  if  we  do  not.  And 
then,  is  it  not  useful  to  give  children  books  that  afford  them 
amusement,  to  excite  a  taste  for  reading  ? 

Th.  Better  give  them  a  taste  for  useful  knowledge.  And 
if  they  are  to  have  pictures  at  all,  let  them  be  such  pictures  as 
will  communicate  knowledge.  I  like  to  have  them  to  a  moder- 
ate degree  see  pictures  of  such  objects  in  nature,  as  will  teach 
them  to  admire  the  works  of  their  Creator,  and  to  have  high 
and  honorable  thoughts  of  him. 

Ard.  It  seems,  then,  that  you  would  not  have  all  sorts  of 
children's  books  filled  with  pictures. 

Th.  By  no  means.  A  few  may  be  useful ;  but  there  is  a 
great  tendency  to  overdo  the  matter.  A  taste  for  useful  knowl- 
edge must  be  excited  in  the  minds  of  children,  if  you  would 
have  them  apply  themselves  to  useful  studies.  If  they  get  a 
taste  for  amusement  merely,  they  will  not  be  likely  to  have  suf- 
ficient patience  and  perseverance  to  learn  much  that  is  useful. 
And  to  acquire  a  taste  for  comic  pictures,  which  are  always  dis- 
torted figures,  must  be  unfriendly  to  the  formation  of  a  taste 
for  correct  proportions.  I  have  still  another  objection  to  cari- 
catures. They  are  intended  and  adapted  to  expose  the  subject 
of  them  to  ridicule.  And  there  is  nothing  which  can  hinder 
the  wisest  and  best  of  men  from  being  the  subject  of  them. 

B.  S.  But  if  the  leaders  of  the  party  opposed  to  you  are  thus 
caricatured,  and  a  laugh  is  raised  against  them,  is  not  that  a 
powerful  instrument  of  carrying  a  popular  election  ? 

Th.  If  it  is  a  powerful  instrument,  that  does  not  make  it  a 
lawful  one.  I  would  rather  convince  a  man  I  thought  wrong, 
by  argument,  than  try  to  overwhelm  him  with  the  senseless 
laugh  of  those  who  could  be  influenced  by  a  caricature. 

Ard.  Will  not  the  multiplication  of  works  of  light  heading, 
and  their  being  published  now  in  so  cheap  a  form,  be  likely  to 
have  a  bad  effect  upon  the  youth  ? 

Th.  I  think  so.  The  most  popular  fictions  of  the  day  arc 
those  which  contain  many  rAischievous  principles.  These  being 
39 


458  THE  PILGRIM'S  PROGRESS 

multiplied  and  circulated,  cannot  but  have  an  injurious  effect 
upon  the  multitude  of  readers. 

Ard.  Would  you  try  to  keep  your  children  entirely  unac- 
quainted with  works  of  this  kind  ? 

Th.  No  ;  for  that  would  scarcely  be  possible.  But  I  would 
select  a  few,  read  them  first  myself,  and  then  have  my  child 
read  them  to  me,  and  let  me  point  out  to  him  the  wrong  prin- 
ciples they  contain.  And  I  would  not  do  this  very  early.  I 
would  try  to  form  his  mind  to  virtuous  principles  first.  I  think 
it  very  wrong  for  a  Christian  parent  to  leave  the  reading  of  his 
children  without  his  own  careful  inspection.  I  would  never 
have  them  read  a  book  till  I  had  myself  examined  it. 

The  pilgrims  then  went  along,  and  came  in  front  of  a  shop 
where  several  persons  were  mixing  and  dealing  out  strong  drink 
to  a  crowd  of  applicants  of  different  ages,  and  of  different  dress 
and  appearance.  Some  were  young,  some  were  middle  aged, 
some  were  well  dressed,  and  others  with  bloated  faces  and  rag- 
ged garments.  Then  said  Ardent,  "  Woe  unto  him  that  giveth 
his  neighbor  drink,  that  puttest  thy  bottle  to  him,  and  makest 
him  drunken  also." 

Seller.  I  am  pursuing  a  legal  business.  I  am  licensed  by 
the  public  authorities  to  retail  spirituous  liquors ;  and  I  do  not 
think  you  have  any  right  to  disturb  my  business. 

Ard.  Does  not  strong  drink  take  away  the  senses,  destroy 
the  health,  ruin  the  character,  and  finally  destroy  the  life  of 
those  that  follow  it  ? 

Sel.  What  is  that  to  me  ?  If  the  public  authorities  grant 
me  a  license  to  sell,  for  which  I  pay  them,  am  I  not  at  liberty 
then  to  pursue  my  lawful  calling  ? 

Ard.  Does  not  strong  drink  destroy  the  peace  of  families, 
and  send  multitudes  to  the  poor-house  ? 

Sel.  Yes  ;  and  what  I  pay  for  my  license  goes  towards  the 
support  of  the  poor. 

Ard.  What  part  of  the  public  expense  of  supporting  the 
poor  do  you  suppose  your  license  pays  for  ? 

Sel.  How  can  I  tell  ?  The  public  authorities,  who  legalize 
the  traffic,  must  take  care  of  that. 

Ard.  Is  it  right  that  the  sober  and  industrious,  who  use  no 
strong  drink  themselves,  should  be  taxed  to  support  those 
whom  your  traffic  has  ruined  ? 

Sel.  That  is  not  my  business.  I  pay  for  the  privilege  all 
that  the  public  authorities  demand.  And  if  they  thought  I 
ought  to  pay  more,  doubtless  they  would  make  me  do  so,  or 
else  abandon  the  traffic. 

Th.  Perhaps  if  you  thought  of  all  the  consequences  of  the 
traffic  you  would  abandon  it. 


IN    THE    NINETEENTH    CENTURY.  459 

Sel.  It  may  be  so  ;  but  I  must  contend  that  I  am  not  charge- 
able with  all  these  consequences,  since  I  follow  a  business  li- 
censed by  the  state.  And  besides,  if  I  was  to  abandon  the 
traffic,  what  good  would  it  do,  since  there  are  enough  others 
who  would  pursue  it  if  I  do  not  ? 

Th.  Look  at  the  misery  which  you  bring  upon  the  individu- 
als to  whom  you  furnish  the  poison ;  and  look  at  their  families. 
What  wretchedness  it  brings.  Listen  to  the  sighs  and  groans 
of  the  heart-broken  wives ;  consider  the  ignorance,  and  rags, 
and  vice  of  the  neglected  children.  Can  you  look  at  these 
things,  and  not  feel  some  misgivings  about  the  morality  of  the 
business  you  pursue  ? 

Sel.  I  often  think  of  these  things,  and  sometimes  it  seems 
as  if  I  must  stop.  But  while  the  state  legalizes  the  business, 
I  feel  that  they  must  take  the  principal  blame,  if  there  is  any 
blame.  And  while  these  men  can  get  it  and  will  get  it  else- 
where, if  I  should  close  my  shop,  I  do  not  see  but  that  I  may 
as  well  continue  it,  as  give  place  to  others. 

Th.  Do  you  not  know,  that  nearly  all  who  engage  in  the 
business  ultimately  become  its  victims  themselves  ?  And  does 
not  this  look  like  a  just  judgment  of  Heaven  on  the  traffic  ? 

Sel.  I  do  not  feel  in  any  danger  of  that.  But  I  do  not  see 
how  you  gentlemen  of  the  church  can  talk  about  the  unlawful- 
ness of  the  traffic,  when  you  use  wine  for  your  communion. 

Th.  Is  it  necessary  that  wine  for  the  communion  should  be 
an  intoxicating  drink  ? 

Sel.  So  I  hear  it  is  believed  and  argued  by  grave  divines.  I 
do  not  pretend  to  be  a  judge  in  such  matters. 

Th.  What  are  their  proofs  ? 

Sel.  They  say  that  wine  is  the  product  of  fermentation,  and 
that  being  so,  it  is  an  alcoholic  liquor  which  must  be  used  of 
course. 

Th.  I  do  not  admit  that  this  is  the  Scriptural  meaning  of 
the  word  wine.  I  contend  that  it  means  the  juice  of  the  grape, 
whether  before  or  after  fennentation.  And,  consequently,  that 
if  the  ordinance  required  wine,  we  might  use  the  unfermented 
juice  of  the  grape.  But  the  ordinance  does  not  mention  wine 
at  all ;  it  only  mentions  the  fruit  of  the  vine.  And  as  the  un- 
fermented juice  of  the  grape  is  the  fruit  of  the  vine,  we  think 
we  may  be  excused  for  using  that  in  the  ordinance.  And  es- 
pecially where  a  little  pains  may  secure  an  abundant  supply ; 
and  there  will  be  no  need  of  getting  those  noxious  and  poison- 
ous compounds,  commonly  sold  under  the  name  of  wine,  many 
of  which  have  probably  nothing  in  them  that  ever  proceeded 
from  the  vine  at  all. 


460 


THE 


CHAPTER   LXIV. 

THEN  the  pilgrims  came  in  front  of  a  building  which  had  for 
a  sign,  "  slaves  bought  and  sold  here."  And  a  man  came  out 
and  said,  Have  you  slaves  to  sell  ?  or  do  you  wish  to  buy  ? 

Ard.  Neither ;  we  abhor  all  such  business. 

Man.  There  is  no  need  to  speak  reproachfully  of  it.  It  is  a 
legal  business,  carried  on  under  the  sanction  of  the  public  au- 
thorities. I  claim  to  have  just  as  much  right  to  buy  men, 
women,  and  children,  as  my  neighbor  has  to  buy  horses  and 
cattle. 

Th.  The  laws  of  the  land  may  protect  you  in  so  doing ;  but 
they  do  not  make  it  right,  unless  it  is  authorized  by  the  laws 
of  God,  which  we  suppose  you  will  scarcely  claim. 

Man.  I  believe  that  slaveholding  is  authorized  by  the  Bible ; 
and  that,  consequently,  the  buying  and  selling  of  slaves  is  au- 
thorized also.  Was  not  Abraham  a  slaveholder  ? 

Ard.  I  think  not.  But,  perhaps  we  shall  need  to  define  our 
terms.  What  is  a  slave  ? 

Man.  He  is  a  "  chattel  personal."  He  is  not  regarded  as  a 
person,  but  a  thing.  He  has  no  rights,  and  can  have  no  prop- 
erty. Whatever  he  has  in  his  possession  belongs  to  his  master. 

Th.  I  believe  that  is  a  correct  definition  of  modern  slavery, 
and  nearly  so  of  the  ancient  Roman  slavery.  The  fundamental 
idea  is,  that  slaves  are  not  persons  but  things.  In  this  sense  I 
deny  that  slavery  was  authorized  in  the  Old  Testament  or  the 
New. 

Man.  You  take  bold  ground.  Had  not  Abraham  bondmen 
and  bondwomen,  born  in  his  house,  and  bought  with  his 
money  ? 

Th.  Yes ;  but,  what  was  a  bondman  in  Abraham's  house  ? 
Was  he  considered  as  a  person,  having  rights,  like  the  white 
servants  among  us,  capable  of  making  contracts,  capable  of 
acquiring  and  holding  property,  and  the  like  ?  If  so,  he  was 
not  a  slave.  For  a  slave  is  a  thing,  and  not  a  person.  A  slave 
has  no  rights. 

Man.  But  I  supposed  the  word  bondman  meant  slave. 

Th.  The  Hebrew  word  is  ebed,  which  is  commonly  rendered 
servant.  David  was  the  ebed  of  Saul,  not  his  slave.  Ziba  was 
the  ebed  of  Mephibosheth,  but  a  man  of  wealth  and  importance. 
Jeroboam  was  the  ebed  of  Solomon.  It  is  used  just  as  we  u>e 


IN    THE    NINETEENTH    CENTURY.  461 

the  word  servant,  to  denote  subordination  and  dependence,  but 
not  the  degradation  si  persons  to  thin  (/a,  in  which  the  essence  of 
slavery  consists. 

Man.  But  Abraham's  servants  were  bought  with  his  money. 

Th.  The  word  signifies,  acquired,  got,  procured.  Abraham 
procured  them  with  his  money.  And  this  is  the  way  we  pro- 
cure white  servants.  The  usual  way  to  obtain  a  servant  in 
patriarchal  times  is  brought  into  view  in  that  very  ancient  com- 
position, the  Book  of  Job,  where  in  respect  to  the  leviathan,  it  is 
asked,  "  Will  he  make  a  covenant  with  thee  ?  wilt  thou  take 
him  for  a  servant  forever  ?"  The  servant  was  bought,  indeed, 
but  he  was  bought  of  himself,  and  became  a  servant  by  con- 
tract. So  it  seems  to  be  contemplated  it  might  be  among  the 
Israelites.  "  If  a  sojoumer  or  stranger  wax  rich  by  thee,  and 
thy  brother  that  dwelleth  by  him  wax  poor,  and  sell  himself 
unto  the  stranger."  Slaves  are  never  bought  of  themselves, 
but  of  some  other.  Abraham  might  also  have  procured  ser- 
vants of  his  heathen  neighbors,  by  way  of  redeeming  captives 
taken  in  war,  on  the  easy  condition  of  their  becoming  perma- 
nent members  of  his  family,  and  there  enjoying  the  substantial 
benefits  of  freedom,  which  they  could  not  hope  to  do  among 
their  enemies.  Wives  also  were  bought.  Jacob  gave  fourteen 
years'  personal  service  for  his.  David  bought  his  wife  of  the 
king  her  father,  by  his  military  services.  To  betroth  a  wife 
among  the  Israelites  was  to  buy  her,  by  paying  a  sum  of  money 
or  goods  to  her  father.  Joseph  bought  the  people  with  food 
to  be  servants  unto  Pharaoh.  But  they  were  not  made  slaves. 
They  were  only  to  pay  Pharaoh  a  large  rent  for  their  land. 

Ard.  Would  any  slaveholder  now  treat  his  slaves  as  Abra- 
ham did  his  servants  ?  He  put  arms  into  their  hands,  and  in- 
trusted them  with  the  guardianship  of  his  person.  They  were 
to  be  his  heirs,  in  case  of  the  failure  of  children,  in  preference 
to  other  relations.  The  oldest  servant  of  Abraham's  house 
was  a  person  of  great  consideration,  to  whom  Isaac  was  in  some 
respects  subordinate,  even  at  the  age  of  forty  years.  And 
Abraham  thought  it  necessary  to  bind  him  by  an  oath  that  he 
would  not  marry  Isaac  to  any  of  the  daughters  of  the  land. 
There  is  no  evidence  that  Abraham  sold  any  of  them,  or  gave 
them  away,  or  treated  them  in  any  respect  like  slaves. 

Th.  If  Abraham's  service  was  slavery,  his  servants  had  an 
easy  method  of  emancipating  themselves.  It  was  but  to  refuse 
a  compliance  with  some  of  the  religious  obligations  which  his 
family  were  required  to  observe,  and  they  would  at  once  be 
excluded  from  his  family,  and  turned  out  of  his  house.  No, 
they  must  have  been  substantially  like  the  servants  of  whom 
the  apostle  speaks.  "  Now  I  say  that  the  heir,  as  long  as  he  is 
39* 


462 

a  child,  differeth  nothing  from  a  servant,  though  he  be  lord  of 
all."  Of  course,  the  servant  di tiers  nothing'  from  a  child  in  his 
minority.  But  as  a  child  in  his  minority  is  very  different  from 
a  slave,  so  also  the  servitude  which  is  authorized  by  the  Scrip- 
tures is  very  different  from  slavery. 

Man.  But  Moses  found  slavery  in  existence,  and  made  laws 
to  regulate  it. 

Th.  Moses  found  a  system  of  servitude  in  existence,  not  sla- 
very, and  made  laws  to  regulate  it  which  are  not  found  in 
modern  slave  countries.  Servants  could  make  intermarriages 
with  other  members  of  the  family,  and  become  heirs  with  the 
children.  "A  wise  servant  shall  have  rule  over  a  son  that 
causeth  shame,  and  shall  have  part  of  the  inheritance  among 
the  brethren."  Servants  were  not  allowed  to  be  separated  from 
their  wives  and  children ;  they  were  invited  guests  at  all  the 
national  and  family  festivals  of  the  household  in  which  they 
resided ;  they  were  under  the  same  religious  instruction,  and 
under  the  same  civil  laws  with  their  masters.  There  was  not 
one  law  for  the  master,  and  another  for  the  servant,  as  in  all 
slave  countries.  Servants  might  be  parties  to  a  suit  at  law  for 
the  recovery  of  their  rights,  and  they  could  give  testimony  in 
courts  of  justice  where  masters  were  concerned. 

Man.  But  Moses  says  :  "  Both  thy  bondmen  and  thy  bond- 
maids, which  thou  shalt  have,  shall  be  of  the  heathen  that  are 
round  about  you ;  of  them  shall  ye  buy  bondmen  and  bond- 
maids— they  shall  be  your  bondmen  forever."  Is  not  that  au- 
thority to  buy  slaves  ? 

Th.  The  word  rendered  ~bondmen  signifies  servants;  the 
word  rendered  buy  signifies  procure.  And  we  are  not  obliged 
by  the  language,  when  divested  of  the  wrong  ideas  derived  from 
our  familiarity  with  slavery,  to  understand  it  as  meaning  any 
more  than  this :  "  Both  thy  male  and  female  servants,  which 
thou  shalt  have,  shall  be  of  the  heathen  that  are  round  about 
you ;  (and  not  of  your  Hebrew  brethren ;)  of  them  shall  ye 
procure  men  servants  and  maid  servants — of  such  shall  be  your 
permanent  servants  in  all  ages." 

Ard.  Did  Moses  authorize  the  buying  and  selling  of  slaves  ? 

Th.  The  institutions  of  Moses  provide  for  persons  selling 
themselves  to  be  servants,  that  is,  hiring  themselves  out  to  be 
permanent  servants,  for  a  sum  paid  in  advance ;  and  also  for 
fathers  selling  their  daughters  to  be  wives,  and  thus  providing 
them  with  a  dowry.  But  there  seems  to  be  no  trace  of  any 
toleration  of  slave  trading.  The  possibility  that  such  a  thing 
might  be  attempted,  appears  to  be  provided  for.  "  He  that 
stealeth  a  man,  and  selleth  him,  or  if  he  be  found  in  his  hand, 
he  shall  surely  be  put  to  death." 


IN    THE    NINETEENTH    CENTURY.  463 

Man.  Were  not  the  Israelites  slaves  in  Egypt  ? 
Th.  They  were  under  great  oppression  there,  for  which 
their  oppressors  were  severely  punished  ;  but  not  slaves,  ac- 
cording to  your  definition.  They  resided  by  themselves  in  the 
land  of  Goshen,  in  permanent  dwellings,  in  their  own  distinct 
and  separate  families.  They  held  their  possessions  indepen- 
dently, and  owned  a  large  amount  of  property,  which  does  not 
appear  to  have  been  claimed  by  their  masters.  They  kept 
arms,  and  were  fully  equipped  when  they  left  Egypt.  They 
had  their  own  government,  and  laws,  and  magistrates.  They 
appear  to  have  been  called  out,  a  given  portion  of  the  men  at  a 
time,  to  labor  in  the  public  works.  And  the  great  oppression 
consisted  in  their  being  required  to  perform  too  much  labor  for 
the  king.  They  appear  to  have  had  time  to  learn  and  practise 
several  of  the  tine  arts.  There  is  no  complaint  that  their  wo- 
men were  subject  to  any  personal  outrages,  nor  to  any  species 
of  cruel  treatment,  save  that  which  Pharaoh  judged  to  be  nec- 
essary for  his  own  safety,  the  destruction  of  their  male  chil- 
dren. They  were  abundantly  supplied  with  the  necessaries  and 
comforts  of  life,  as  they  afterwards  alleged  in  their  complaints 
when  in  the  wilderness.  Instead  of  being  allowed  "  a  quart  of 
corn  a  day,"  as  some  slave-holding  states  now  provide,  they 
"sat  by  the  flesh  pots,  and  did  eat  bread  to  the  full."  They 
also  did  "  eat  fish  freely,  and  cucumbers,  and  melons,  and  leeks, 
and  onions,  and  garlic."  No  restrictions  seem  to  have  been 
placed  on  their  intellectual  and  moral  improvement,  or  the  free 
exercise  of  their  religion,  till  they  asked  leave  to  go  away  in  a 
body  three  days'  journey  into  the  wilderness,  with  all  they 
possessed.  And  then  the  king  seems  to  have  refused  chiefly 
from  the  fear  that  they  would  not  return.  If  such  was  the 
bondage  of  Egypt,  so  decidedly  condemned,  and  so  severely 
punished  ;  if  it  was  so  mild,  compared  with  modern  slavery  ;  is 
it  credible  that  God  would  authorize  any  thing  like  modern 
slavery,  among  a  people  whom  he  so  abundantly  enjoins  not  to 
oppress  the  stranger,  nor  to  forget  that  they  had  been  stran- 
gers in  the  land  of  Egypt  ?  I  cannot  think  it  credible. 

Ard.  And  then,  there  was  a  year  of  jubilee,  of  which  it  is 
said  :  "  And  ye  shall  hallow  the  fiftieth  year,  and  proclaim  lib- 
erty throughout  all  the  land,  unto  all  the  inhabitants  thereof." 

Th.  And  there  was  another  direction,  which  the  modern  ad  - 
vocates  of  slavery  do  not  like  to  have  us  obey.  "  Thou  shall 
not  deliver  unto  his  master  the  servant  which  is  escaped  from 
his  master  unto  thee." 

Man.  You  had  better  take  care  what  you  do,  when  you  are 
within  the  reach  of  slaveholders. 

7h.    We  mean  to  obey  God,  in  relation  to  this  matter,  as 


461 

well  as  all  others  ;  and  bear  testimony  against  oppression  and 
cruelty.  And  we  do  not  think  you  have  any  right  to  com- 
plain of  us  for  doing  so. 

Man.  "  Slavery  was  prevalent  at  the  coming  of  Christ ; 
but  he  issued  no  command  with  regard  to  it ;  the  apostles  no- 
where assailed  it ;  the  Gospel  does  not  proclaim  liberty  to  the 
slave." 

Th.  I  cannot  but  wonder  that  you  should  use  such  lan- 
guage, if  you  have  read  the  New  Testament.  It  brings  to 
mind  the  annunciation  of  the  object  of  his  coming,  which  is 
put  into  the  mouth  of  our  Lord,  by  the  prophet :  "  The  Spirit 
of  the  Lord  God  is  upon  me ;  because  the  Lord  hath  anointed 
me,  to  preach  good  tidings  unto  the  meek  :  he  hath  sent  me 
to  bind  up  the  broken-hearted,  to  proclaim  liberty  to  the  cap- 
tives, and  the  opening  of  the  prison  to  them  that  are  bound  ; 
to  proclaim  the  acceptable  year  of  the  Lord,  and  the  day  of 
vengeance  of  our  God ;  to  comfort  all  that  mourn." 

Man.  But  I  cannot  think  it  a  sin  to  hold  slaves,  because  the 
New  Testament  gives  precepts  to  regulate  the  conduct  both  of 
masters  and  slaves.  "  Servants,  be  obedient  to  them  that  are 
your  masters  according  to  the  flesh."  "  Exhort  servants  to  be 
obedient  uuto  their  own  masters,  and  to  please  them  well  in 
all  things." 

Th.  With  reference  to  these  precepts,  I  have  two  remarks 
to  make.  One  is,  that  nothing  is  here  said  about  slaves.  The 
Greek  work  is  douloi,  servants.  The  relation  of  master  and 
servant  may  be  very  proper,  and  the  relation  of  master  and 
slave  not  be  sanctioned  at  all.  The  proper  Greek  for  slave  is 
andrapodon.  Doulos,  servant,  is  used  in  the  New  Testament, 
very  much  as  the  Hebrew  ebed,  (servant,)  is  in  the  Old.  It  is 
evident,  to  any  who  examine  the  New  Testament,  that  those 
who  are  called  douloi  were  regarded  as  persons,  and  not  as 
things  ;  they  possessed  property  of  their  own,  were  capable  of 
making  contracts,  of  owing  debts  to  others,  and  having  debts 
due  to  them  ;  their  wives  and  children  were  theirs,  and  not 
their  masters.  None  of  these  things  apply  to  modern  slaves. 
Paul  called  himself  a  doulos,  servant,  of  Jesus  Christ,  which 
was  a  title  of  honor.  But  his  declaring  it  to  be  the  same  con- 
dition in  which  the  heir  is,  during  his  minority,  shows  that  it 
meant  a  man  in  a  subordinate  station,  and  not  a  mere  chattel. 
But  there  is  another  remark  to  be  made  respecting  these  com- 
mands :  they  mention  the  duty  of  the  servant,  without  decid- 
ing whether  it  is  right  for  him  to  be  held  in  that  condition.  It 
is  the  duty  of  those  who  are  held  as  slaves,  to  be  obedient  to 
the  lawful  commands  of  those  to  whom,  in  the  providence  of 
God,  they  are  subordinate.  But  that  does  not  prove  it  right 


IN    THE     NINETEENTH    CENTURY.  465 

for  them  to  be  held  in  that  condition.  Christianity  found  Nero 
exercising  the  most  cruel  tyranny  at  Rome;  and  it  says  to 
the  Christians  of  that  city  :  "  Let  every  soul  be  subject  unto 
the  higher  powers  ;  for  there  is  no  power  but  of  God  ;  the 
powers  that  be  are  ordained  of  God."  Did  this  prove  tnatthe 
government  of  Nero  was  right,  and  no  sin  ? 

Man.  But  Christianity  gives  precepts  to  masters  also  ;  and 
thus  recognizes  that  relation. 

Th.  It  gives  precepts  for  the  treatment  of  servants.  But  I 
do  not  admit  that  it  therefore  recognizes  slave-holding  as  no 
sin.  It  says,  indeed,  "  Masters,  give  unto  your  servants  that 
which  is  just  and  equal ;  knowing  that  ye  also  have  a  master 
in  heaven."  Just  and  equal  ;  what  is  that,  but  a  fair  equiva- 
lent for  their  service  ?  Can  it  be  just  and  equal  to  compel 
them  to  labor  without  wages,  and  refuse  to  pay  them  for  their 
work  ? 

Man.  I  consider  the  case  of  Onesimus  as  good  proof.  When 
Paul  sent  him  back  to  Philemon,  he  practically  recognized  the 
right  of  taking  up  runaway  slaves,  and  sending  them  back  to 
their  masters. 

Th.  This  case  seems  to  be  strangely  misunderstood.  Phi- 
lemon had  embraced  the  Gospel.  His  servant  Onesimus  had 
run  away,  apparently  in  his  debt.  By  the  preaching  of  Paul, 
Onesimus  was  converted  to  Christianity.  Paul  speaks  as  if  he 
might  have  retained  him  for  the  service  of  the  Gospel ;  but  he 
chose  to  have  Philemon  do  his  duty  in  discharging  him,  of  his 
own  accord,  and  not  by  compulsion.  He  sends  him  therefore, 
and  exhorts  Philemon  to  receive  him,  "  not  now  as  a  servant, 
but  above  a  servant,  a  brother  beloved,  especially  to  me;  but 
how  much  more  unto  thee."  Was  that  to  receive  him  as  a 
slave  ?  He  said,  "  If  thou  count  me,  therefore,  a  partner,  re- 
ceive him  as  myself,"  that  is,  receive  him  as  a  partner,  a  com- 
panion, not  as  a  slave.  And  he  expresses  the  greatest  confi- 
dence that  he  would  do  his  duty  in  the  case :  "  Having  confi- 
dence in  thy  obedience,  I  wrote  unto  thee,  knowing  that  thou 
wilt  also  do  more  than  I  say."  If  all  men,  now  held  as  slaves, 
were  treated  as  Paul  asks  Onesimus  might  be,  the  reproach  of 
slavery  would  no  longer  rest  upon  our  country. 

Ard.  How  do  you  pretend  to  reconcile  slave-holding  with 
our  Saviour's  golden  rule,  "  Whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them  ;  for  this  is  the  law 
and  the  prophets  ?" 

Man.  That  means,  I  suppose,  that  we  should  do  what  is 
best  for  others,  considering  their  situation,  character,  and  cir- 
cumstances, ^nd  it  is  clearly  best  for  most  slaves  to  be  kept 
in  that  condition ;  for  they  cannot  take  care  of  themselves. 


466  THE 

Ard.  They  prove  that  they  can,  by  taking  care  of  them- 
selves and  their  masters  too,  in  many  cases.  But  that  would 
acknowledge  that  all  who  would  be  better  off  in  freedom  should 
be  set.free. 

Man.  I  doubt  whether  any  would  be  better  off. 

Ard.  Suppose  you  test  the  sincerity  of  your  principles  by 
changing  places  with  them.  Would  you  be  willing  to  be  shut 
up  for  a  season,  and  then  be  sold  to  the  highest  bidder? 
Would  you  be  willing  to  be  chained  in  a  company,  and  be 
driven  with  a  whip  to  the  sugar  plantations,  and  there  be 
worked,  as  those  you  sell  are  worked,  till  they  are  exhausted, 
and  die  ?  Just  put  the  case  to  yourself ;  and  put  yourself  in 
their  place,  and  see  what  you  ought  to  do. 

Man.  "  Slavery  is  the  corner-stone  of  our  republican  edi- 
fice." 

Ard.  Out  upon  such  republicanism.  The  republican  edifice 
erected  by  our  revolutionary  fathers,  has  the  contrary  as  its 
foundation.  They  say :  "  We  hold  these  truths  to  be  self- 
evident,  that  all  men  are  created  equal,  that  they  are  endowed 
by  their  Creator  with  certain  inalienable  rights ;  that  among 
these  are  life,  liberty,  and  the  pursuit  of  happiness."  If  these 
truths  are  self-evident,  in  the  light  of  nature,  they  are  equally 
clear  according  to  the  word  of  God.  That  affirms  that  God 
"  hath  made  of  one  blood  all  nations  of  men,  for  to  dwell  on 
all  the  face  of  the  earth."  Here,  then,  we  take  our  stand,  with 
the  Bible  in  one  hand,  and  the  declaration  of  our  fathers  in  the 
other  ;  and  we  fearlessly  affirm,  that  every  pretended  grant  of 
the  right  of  property  in  human  beings,  is  self-evidently  null  and 
void ;  and  eveiy  assertion  of  such  a  right  is  usurpation  and 
robbery. 

Man.  Such  declarations  are  mere  rhetorical  flourishes.  No- 
body believed  them  at  the  time. 

Th.  I  am  not  willing  to  think  that  it  was  so.  I  believe 
them  to  be  true,  according  to  the  natural  import  of  their  lan- 
guage, and  I  honor  the  patriots  who  put  forth  such  a  declara- 
tion before  the  world ;  and  I  think  it  eminently  disgraceful  for 
their  posterity  to  maintain  the  contrary  now. 

Man.  We  must  have  slaves  in  our  warm  regions  to  perform 
the  labor  necessary  to  support  human  life.  If  they  were  free, 
they  could  not  be  hired  to  do  it,  and  the  land  would  become 
desolate. 

Th.  Better  so,  than  live  in  the  continual  violation  of  the  laws 
of  God  and  man.  "Woe  unto  him  that  buildeth  his  house  by 
unrighteousness,  and  his  chambers  by  wrong ;  that  useth  his 
neighbor's  service  without  wages,  and  givcth  him  not  for  his 
vrork."  "Rob  not  the  poor  because  he  is  poor;  neither  op- 


IN    THE    NINETEENTH    CENTURY.  467 

press  the  afflicted  in  the  gate  ;  for  the  Lord  will  plead  their 
cause,  and  spoil  the  soul  of  those  that  spoiled  them."  I  should 
suppose  you  would  sometimes  think,  as  Mr.  Jefferson,  himself 
a  slaveholder,  said  :  "I  tremble  for  my  country,  when  I  reflect 
that  God  is  just,  and  that  his  justice  cannot  sleep  forever. 
The  Almighty  has  no  attribute  which  can  take  sides  with  us." 


CHAPTER  LXV. 

WHEN  the  pilgrims  had  gone  a  little  further,  they  came  op- 
posite a  building,  over  the  door  of  which  was  the  name  theatre  ; 
and  a  man  came  out  and  invited  them  to  purchase  tickets  for 
the  evening's  performances,  which  he  assured  them  would  be 
very  interesting  and  amusing. 

Ardent.  We  are  travellers,  and  intend  to  go  on  our  journey. 
And  besides,  we  do  not  attend  such  places  of  amusement  as  the 
theatre. 

Man.  Why  not  ?  They  are  very  amusing,  I  can  assure  you. 
And  a  large  part  of  our  villagers  think  so. 

Th.  What  is  the  object  of  attending  ? 

Man.  The  chief  object  is  amusement.  But  those  who  at- 
tend think  it  has  a  tendency  to  polish  the  manners,  and  refine 
the  taste  ;  and  that,  when  well  regulated,  the  stage  is  a  school 
of  good  morals. 

Th.  When  well  regulated  !     Is  it  ever  well  regulated  ? 

Man.  Yes,  I  hope  so.  [But  the  pilgrims  observed  that  he 
blushed  a  little,  when  he  said  that.] 

Th.  I  cannot  speak  from  experience,  for  I  never  witnessed 
the  performances  of  a  theatre.  But  I  have  heard  about  them, 
and  have  looked  into  a  few  of  the  plays,  enough  to  satisfy  me 
that  I  could  spend  my  time  better. 

Ard.  Why  are  they  not  always  well  regulated  ? 

Man.  You  know  AVC  must  please  our  patrons,  or  we  cannot 
obtain  their  support.  And  if  we  have  one  sober  play  which 
teaches  a  good  lesson,  we  must  have  an  after-piece  which  will 
afford  some  fun  ;  or  else  a  large  part  of  those  who  come  would 
not  be  attracted  there. 

Th.  That  is  just  as  I  have  always  understood.  There  is 
now  and  then  a  play  which  appears  to  be  intended  to  inculcate 
something  useful ;  but  seldom  does  it  without  such  an  inter- 
mixture of  what  is  bad,  that  it  could  scarcely  be  read  in  a 


468 

family  circle.  And  then  the  after-piece  is  chosen  to  suit  the 
taste  of  those  who  would  not  be  interested  in  the  other.  So 
that,  on  the  whole,  the  passions  are  excited,  vice  is  pampered, 
and  mischief  is  done  to  the  morals  of  all  Avho  attend. 

Man.  But  young  people  must  have  some  amusement,  and 
what  can  you  find  that  is  better  ? 

Th.  Reading  useful  books — rational  conversation — scientific 
lectures — a  great  variety  of  things  may  be  mentioned,  which 
would  be  suited  to  the  capacity  of  rational  beings,  and  not  be 
a  criminal  waste  of  time  and  money. 

Man.  Theatrical  entertainments  are  of  great  antiquity. 

Th.  Yes  ;  but  they  have  never  sustained  a  good  character. 
They  were  popular  in  Greece,  but  were  strongly  opposed  by 
her  wisest  men,  as  dangerous  to  morality.  They  were  popular 
also  at  Rome ;  but  play-acting  was  not  held  in  good  repute  as 
a  profession. 

Man.  Does  not  Cicero  speak  in  very  high  terms  of  Roscius  ? 

Th.  He  does.  And  some  others  also  were  highly  extolled 
as  individuals.  But  these  were  the  exceptions.  The  class 
were  reckoned  infamous,  and  were  not  allowed  the  rights  of 
citizenship.  Even  Rousseau,  the  infidel  philosopher,  opposed 
the  introduction  of  the  theatre  at  Geneva,  lest  it  should  cor- 
rupt the  morals  of  the  people. 

Man.  Your  church-going  people  sometimes  go  to  the  theatre 
too. 

Th.  Yes,  sometimes  ;  but  all  suffer  in  their  morals  by  it  ; 
and  sometimes  lose  their  character  entirely.  Indeed  I  think 
they  must  always  lose  it  entirely,  if  they  do  not  forsake  so 
dangerous  a  place.  The  early  Christians  condemned  such  en- 
tertainments altogether ;  and  the  reformed  churches  of  France, 
Holland,  England  and  Scotland,  adopted  rules  for  censuring  any 
of  their  members  who  should  attend  them.  Instead  of  being 
a  school  of  good  morals,  the  theatre  is  deservedly  reckoned  a 
school  of  vice,  and  cannot  be  rendered  otherwise  by  all  the  at- 
tempts you  may  make  to  regulate  it. 

So  the  pilgrims  went  on,  and  came  to  buildings  which  had  a 
sign  of  horses  and  carriages  to  let  at  all  times.  As  from  other 
places,  a  man  came  out  from  this,  and  invited  them  to  patron- 
ize his  establishment. 

Ard.  Does  that  clause  at  all  times  mean  the  Sabbath,  as  well 
as  other  days  ? 

Man.  Certainly  ;  we  keep  our  shop  open  on  the  Sabbath  ; 
for  we  have  double  the  business  on  that  day,  that  we  do  on  any 
other. 

Ard.  The  divine  law  says,  "  In  it  thou  shalt  not  do  any 
work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  man  servant 


IN    THE    NINETEENTH    CENTURY.  469 

nor  thy  maid  servant,  nor  thy  cattle,  nor  thy  stranger  that  is 
within  thy  gates." 

Man.  But  people  need  to  ride  out  for  their  health.  Those 
who  are  confined  by  their  business  all  the  week,  need  to  ride 
out  into  the  country  on  the  Sabbath,  to  breathe  the  fresh  air, 
and  keep  from  Ix-coming  sick  by  remaining  in  the  confined  air 
of  the  town  all  the  time. 

Tk.  The  blessing  of  God  is  necessary  to  the  means  of  pre- 
serving health.  And  it  is  not  the  way  to  get  his  blessing,  to 
rob  him  of  what  he  claims  as  peculiarly  his  own,  the  Sabbath 
day.  You  pursue  your  business  on  the  Sabbath,  because  you 
gain  more  on  that  day.  Another  pursues  his  pleasure  on  that 
day  because  he  finds  it  convenient,  and  not  interfering  with  his 
ordinary  labors.  But  I  believe  you  both  lose,  rather  than  gain, 
in  the  long  run,  by  encroaching  on  the  Sabbath  day.  Judge 
Hale,  when  near  the  close  of  a  long  and  busy  life,  stated  it  as 
his  deliberate  opinion,  founded  on  his  experience  and  observa- 
tion, that  the  proper  observance  of  the  Sabbath  was  the  best 
way  to  secure  the  success  of  our  worldly  business  during  the 
week.  He  says  :  "  Always  the  more  closely  I  applied  myself 
to  the  duties  of  the  Lord's  day,  the  more  happy  and  successful 
were  my  business  and  employments  of  the  week  following.  So 
that  I  could,  from  the  loose  or  strict  observance  of  that  day, 
take  a  just  prospect  and  true  calculation  of  my  temporal  suc- 
cesses in  the  ensuing  week.  Though  my  hands  and  mind  have 
been  as  full  of  secular  business,  both  before  and  since  I  was  a 
judge,  as  it  may  be  any  man's  in  England,  yet  I  never  wanted 
time  in  my  six  days  to  ripen  and  fit  myself  for  the  business  and 
employments  I  had  to  do,  though  I  borrowed  not  one  minute 
from  the  Lord's  day  to  prepare  for  it,  by  study  or  otherwise. 
But  on  the  other  hand,  if  I  had  at  any  time  borrowed  from 
this  day  any  time  for  my  secular  employments,  I  found  it  did 
further  me  less  than  if  I  had  let  it  alone ;  and  therefore  when 
some  years  experience,  after  a  most  attentive  and  vigilant  ob- 
servation, had  given  me  this  instruction,  I  grew  peremptorily 
resolved  never  in  this  kind  to  make  a  breach  upon  the  Lord's 
day." 

Man.  That  is  just  the  contrary  to  our  experience :  for  our 
business  is  the  most  successful  and  prosperous  on  that  day. 

Tk.  You  have  not  yet  reached  the  end.  God  may  give  you 
some  present  success  in  order  to  make  your  future  fall  more 
signal.  That  it  will  come,  sooner  or  later,  if  you  persevere  in 
violating  the  Sabbath,  there  cannot  be  any  doubt ;  since  God 
has  always  expressed  himself  so  decidedly  opposed  to  the  sin. 
When  he  names  other  sins  in  general  terms,  he  names  this  in 
particular  as  the  great  reason  why  he  sent  his  ancient  people 
40 


470  THE  PILGRIM'S  PROGRESS 

into  captivity.  (Ezek.  xx.  12,  and  xxii.  8  ;  Jer.  xvii.  19  ;  Neb.  xiii. 
15.)  But  on  the  contrary,  he  promises,  "If  thou  turn  away 
thy  foot  from  the  Sabbath  from  doing  thy  pleasure  on  my  holy 
day,  and  call  the  Sabbath  a  delight,  the  holy  of  the  Lord 
honorable  ;  and  shalt  honor  him,  not  doing  thine  own  ways,  nor 
finding  thine  own  pleasure,  nor  speaking  thine  own  words  ;  then 
shalt  thou  delight  thyself  in  the  Lord  :  and  I  will  cause  thee 
to  ride  upon  the  high  places  of  the  earth,  and  feed  thee  with 
the  heritage  of  Jacob  thy  father:  for  the  mouth  of  the  Lord 
hath  spoken  it." 

Man.  We  do  not  expect  miracles  now,  but  look  for  the  nat- 
ural results  of  things.  If  we  attend  to  our  business  diligently, 
we  expect  success  in  it. 

Th.  You  forget  the  providence  of  God.  This  brings  about 
what  you  call  the  natural  results  of  things.  And  I  contend 
that  temporal  ruin  is  among  the  natural  results  of  Sabbath- 
breaking.  1.  It  is  casting  contempt  upon  what  God  has  given 
to  man  as  a  special  favor.  2.  It  is  manifesting  peculiar  con- 
tempt for  the  divine  authority,  inasmuch  as  God  has  set  apart 
this  day  more  especially  for  his  own  worship.  3.  The  observ- 
ance of  the  Sabbath  is  essential  to  the  permanent  good  of  na- 
tions and  of  individuals.  4.  Sabbath-breaking  tends  to  harden 
the  heart,  to  stupefy  the  conscience,  and  lead  men  to  an  habit- 
ual disregard  of  the  divine  threatenings.  5.  It  brings  such  as 
are  guilty  of  it  into  contact  with  those  whose  influence  tends  to 
corrupt  them  still  more.  What  is  the  brotherhood  of  Sabbath- 
breakers,  but  a  company  of  those  who  fear  not  God,  and  have 
little  regard  for  man  ;  whose  influence  tends  to  burst  asunder 
all  restraints,  divine  and  human  ?  Who  are  the  leaders  in  this 
matter,  but  those  who  make  a  gain  of  the  vices  of  others  ? 
Those  who  live  on  the  crimes  against  God  and  man  which  they 
entice  others  to  commit ;  those  whose  trade  is  to  make  their 
fellow-creatures  as  bad  as  they  can,  that  they  may  profit  by 
their  depravity  ? 

Man.  You  are  hard  upon  our  respectable  fraternity.  But  I 
think  you  must  admit  that  there  is  a  necessity  for  keeping  horses 
and  carriages  to  let  for  riding  on  the  Sabbath.  Your  minis- 
ters sometimes  want  a  carriage  to  go  to  a  neighboring  place  to 
preach;  and  how  shall  they  be  accommodated,  if  none  will 
hire? 

Th.  They  had  better  hire  their  horse  and  carriage  and  go  on 
the  day  before,  and  return  home  the  day  after.  If  the  journey 
is  not  important  enough  for  that,  it  is  surely  not  important 
enough  to  justify  travelling  on  the  Sabbath. 

Man.  The  Saviour  reproved  the  Pharisees  for  their  supersti- 


IN    THE    NINETEENTH    CENTURY.  471 

tious  regard  for  the  day,  which  they  carried  so  far,  as  to  blame 
others  for  healing  a  sick  man  on  that  day. 

Th.  Works  of  necessity  and  mercy  are  considered  as  allow- 
able on  that  day. 

Man.  That  plea  of  necessity  will  be  found  broad  enough  to 
cover  most  of  us. 

Th.  Not  when  tested  by  Scripture  and  reason.  The  neces- 
sity ought  to  be  as  great,  in  order  to  justify  us  in  taking  the 
Lord's  time,  as  would  justify  us  in  taking  our  neighbor's  prop- 
erty. If  a  man  is  suddenly  taken  ill,  so  ill,  as  would  justify 
us  in  going  to  the  stable  of  a  neighbor  in  his  absence,  and  tak- 
ing his  horse  to  send  for  a  physician,  that  would  doubtless  jus- 
tify us  in  taking  the  Lord's  time :  and  so  of  other  cases.  Our 
Lord  justified  his  disciples  in  plucking  the  ears  of  corn,  and 
rubbing  out  the  kernels  for  food,  on  the  Sabbath,  because  they 
had  not  other  means  of  satisfying  their  hunger ;  also  the  feed- 
ing and  watering  of  cattle,  and  the  like.  But  none  of  these 
things  will  justify  our  hiring  horses  and  carriages,  for  labor  or 
pleasure,  nor  countenance  any  of  the  ordinary  pleas  for  Sab- 
bath-breaking. 

Man.  I  have  known  ministers  continue  their  journey  on 
board  of  boats,  and  preach  to  their  fellow-passengers. 

Th.  But  they  would  probably  have  done  better  not  to  preach, 
nor  to  have  let  their  fellow-passengers  know,  if  they  could  help 
it,  that  they  were  ministers  at  all.  Their  example  in  favor  of 
Sabbath-breaking,  would  undoubtedly  go  much  further,  than 
any  thing  they  could  preach  would  do  good. 

Man.  What  then  must  a  man  do,  who  is  on  board  a  boat 
that  purposes  to  continue  its  journey  on  the  Sabbath  ? 

Th.  Stop,  before  the  Sabbath  begins,  and  wait  till  it  ends ; 
and  take  the  next  conveyance  that  Providence  offers. 

Man.  And  lose  the  object  of  his  journey  ? 

Th.  He  should  trust  God  for  that  in  the  way  of  obedience. 
I  have  known  of  persons  who  did  so,  and  yet  arrived  at  their 
journey's  end  sooner  than  those  did  who  kept  on  during  the 
Sabbath. 

Man.  You  seem  to  be  looking  for  miracles  again. 

Th.  No ;  for  nothing  but  the  providence  of  God,  in  the  di- 
rection of  human  efforts. 

Man.  But  when  railway  cars  or  boats  carry  the  mail,  which 
the  government  requires  to  be  conveyed,  may  we  not  travel  in 
the  same  conveyance  ? 

Th.  No.  If  the  government  requires  the  Sabbath  to  be  vio- 
lated, in  that  way,  those  who  aid  and  assist  in  it  are  account- 
able for  the  sin.  "But  if  I  should  embrace  the  opportunity  which 
that  national  sin  affords,  to  pursue  a  journey  of  pleasure  or 


472  THE  PILGRIM'S  PROGRESS 

profit,  on  my  own  account,  here' would  be  an  additional  s'n,  for 
which  I  should  be  specially  accountable. 

Man.  But  in  time  of  war,  you  know,  intelligence  must  be 
conveyed  without  delay,  and  troops  must  march,  and  fight,  if 
need  be. 

Th.  That  is  one  of  the  proofs  that  Avar  is  wrong.  It  pros- 
trates the  Sabbath ;  and  with  the  evils  of  Sabbath-breaking,  it 
brings  in  numberless  other  immoralities.  But  I  trust  the  time 
is  coming,  when  professed  Christians  will  cease  to  justify  war, 
or  Sabbath-breaking. 

Man.  If  I  own  stock  in  a  steamboat  company,  or  in  a  rail- 
road, which  makes  a  gain  of  Sabbath  travelling,  what  must  I 
do  ?  Must  I  refuse  my  dividends,  because  they  are  partly  made 
on  the  Sabbath? 

Th.  You  must  first  try  to  get  the  company  to  cease  violat- 
ing the  Sabbath.  If  you  cannot  persuade  them  to  do  that, 
you  must  withdraw  from  them.  I  do  not  believe  you  can  in- 
nocently partake  of  the  gain  of  Sabbath-breaking  establish- 
ments. 

Ard.  How  long  may  I  hold  stock  in  such  companies,  under 
the  plea  of  trying  to  persuade  my  associates  to  cease  violating 
the  Sabbath  ? 

Th.  No  longer  than  is  necessary  to  make  the  experiment 
fairly ;  and  that  cannot  require  a  long  time.  I  fear  that  many 
are  deceiving  themselves  with  this  plea,  to  justify  their  living 
in  sin. 

Ard.  What  shall  be  done  with  the  dividends  ?  Shall  I  give 
them  to  the  Lord,  or  shall  I  keep  them  myself? 

Th.  I  should  be  afraid  to  offer  them  to  the  Lord ;  for  he 
says,  "  I  hate  robbery  for  burnt  offering."  And  elsewhere  he 
expressly  rejects  the  proceeds  of  an  unlawful  business,  as  an 
abomination  to  him.  I  should  be  afraid  to  put  them  into  my 
own  purse,  lest  they  should  make  a  hole  therein,  and  escape, 
and  carry  with  them  whatever  of  lawful  money  might  be  there. 
I  do  not  know  how  to  advise,  better  than  to  have  nothing  to 
do  with  unlawful  gains  at  all. 

So  the  man  left  them,  and  the  pilgrims  went  on  conversing 
with  each  other. 

Ard.  Are  there  not  some  other  kinds  of  unlawful  business, 
in  the  gains  of  which  good  men  are  sometimes  tempted  to  par- 
ticipate ? 

Th.  Yes ;  many.  Any  business  which  is  carried  on  by  de- 
ceit, which  flourishes  by  the  vices  of  men,  which  violates  the 
laws  of  man,  or  the  laws  of  God,  is  of  this  kind.  The  govern- 
ment imposes  a  tax  upon  foreign  articles  brought  into  the 
country.  Some  men  defraud  the  government  of  this  tax,  by 


IN  THE  NINETEENTH  CENTURY.          473 

bringing  in  their  goods  secretly,  or  giving  a  false  account  of 
them  or  of  their  value.  And  in  this  way  are  able  to  sell  them 
at  a  lower  price  than  the  honest  trader.  Good  people  are 
sometimes  tempted  to  buy  these  goods,  because  they  are  cheap, 
when  they  have  reason  to  believe  their  cheapness  is  occasioned 
by  some  dishonesty.  To  do  so,  is  to  become  partakers  in  the 
fraud.  Some  men  have  houses  and  other  buildings  to  let. 
Those  who  are  engaged  in  selling  strong  drinks,  or  in  keeping 
gambling  rooms,  or  in  other  business  which  lives  upon  the  vices 
of  men,  wish  to  obtain  such  buildings,  and  offer  a  larger  rent 
than  those  men  who  pursue  an  honest  calling  can  afford  to 
pay.  The  owner  is  often  tempted  to  accept  the  highest  offer, 
without  questioning  what  business  it  is  wanted  for.  But  if  he 
does,  he  becomes  a  partaker  in  the  unlawful  gains,  to  such 
amount  as  he  receives  above  what  his  rent  would  be  for  a  law- 
ful business.  Another  man  raises  grain  for  sale.  At  a  manu- 
factory of  intoxicating  drinks  he  can  obtain  a  larger  price  than 
he  can  for  being  converted  into  food  for  man  or  beast.  If  he 
sells  for  the  purpose  of  having  it  converted  into  poison,  I  think 
he  is  manifestly  a  partaker  in  the  unlawful  gains  of  that  busi- 
ness, to  the  amount  of  his  greater  price. 

Ard.  It  seems  to  be  necessary,  in  these  days,  that  good  men 
should  watch  and  pray,  that  they  enter  not  into  temptation. 

Th.  Yes ;  they  need  to  take  heed  to  the  warning  of  the 
apostle :  "  They  that  will  be  rich  fall  into  temptation  and  a 
snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown 
men  in  destruction  and  perdition.  For  the  love  of  money  is 
the  root  of  all  evil ;  which,  while  some  coveted  after,  they 
have  erred  from  the  faith,  and  pierced  themselves  through 
with  many  sorrows." 

By  this  time  the  pilgrims  had  come  to  the  pillar  of  salt  upon 
which  was  inscribed,  "  Remember  Lot's  ^vife,"  which  they  con- 
sidered a  timely  and  salutary  admonition.  And  they  exhorted 
one  another  to  avoid  turning  back  in  their  hearts  to  the  pleas- 
ures and  allurements  of  this  world  ;  but  to  hold  on  their 
Christian  course,  with  diligence  and  zeal,  that  they  might 
honor  that  holy  name  by  which  they  were  called. 


CHAPTER    LXVI. 

THEN  I  perceived  that  the  pilgrims  came  to  the  pleasant 
river  which  was  by  the  way-side,  called  the  river  of  the  water 
40* 


474 


THE    PILGRIMS    PROGRESS 


of  life,  upon  whose  banks  the  trees  are  green  all  the  year  round, 
and  yield  their  fruits  every  month  ;  where  the  white  lilies  beau- 
tify the  meadows,  and  fill  the  air  with  their  fragrance  ;  of  which 
place  King  David  said,  "  He  maketh  me  to  lie  down  in  green 
pastures  ;  he  leadeth  me  beside  the  still  waters."  In  the  midst 
of  these  grounds  the  pilgrims  beheld  a  shepherd's  lodge,  and 
on  coming  up  to  it,  a  man  named  Spiritual-mind  came  out,  and 
said,  "  Who  shall  ascend  into  the  hill  of  the  Lord  ?  and  who 
shall  stand  in  his  holy  place  ?  He  that  hath  clean  hands  and  a 
pure  heart ;  who  hath  not  lifted  up  his  soul  unto  vanity,  nor 
sworn  deceitfully.  He  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of  his  salvation.  This 
is  the  generation  of  them  that  seek  him,  that  seek  thy  face,  0 
Jacob." 

Thoughtful.  "  Open  to  me  the  gates  of  righteousness  ;  I 
will  go  into  them,  and  I  will  praise  the  Lord :  this  gate  of  the 
Lord,  into  which  the  righteous  shall  enter.  I  will  praise  thee ; 
for  thou  hast  heard  me,  and  art  become  my  salvation." 

Ardent.  "How  amiable  are  thy  tabernacles,  O  Lord  of 
Hosts !  My  soul  longeth,  yea,  even  fainteth  for  the  courts  of 
the  Lord  :  my  heart  and  my  flesh  crieth  out  for  the  living  God 
Blessed  are  they  that  dwell  in  thy  house ;  they  will  be  stih 
praising  thee." 

So  Mr.  Spiritual-mind  prepared  them  seats,  and  having  made 
them  comfortable,  he  inquired  who  they  were,  and  whence 
they  came ;  and,  having  received  answers  to  all  his  inquiries, 
he  prepared  them  a  supper  and  a  lodging,  for  it  was  now 
night,  and  they  had  walked  a  long  day's  journey.  And  before 
they  retired,  they  united  in  the  following  hymn  : 

"  The  Lord  my  pasture  shall  prepare, 
And  feed  me  with  a  shepherd's  care  ; 
His  presence  shall  my  wants  supply, 
And  guard  me  with  a  watchful  eye  ; 
My  noon-da'y  walks  he  shall  attend, 
And  all  my  nightly  hours  defend. 

"  When  in  the  sultry  glebe  I  faint, 
Or  on  the  thirsty  mountains  pant, 
To  fertile  vales  and  dewy  meads, 
My  weary,  wandering  steps  he  leads, 
Where  peaceful  rivers  soft  and  slow, 
Amid  the  verdant  landscapes  flow. 

"  Though  in  the  paths  of  death  I  tread, 
With  gloomy  horrors  overspread, 
My  steadfast  heart  shall  fear  no  ill, 
For  thou,  O  Lord,  art  with  me  still  ; 
Thy  friendly  crook  shall  give  me  aid, 
And  guide  me  through  the  dismal  shade." 


IN    THE    NINETEENTH    CENTURY.  475 

The  next  day  they  walked  again  in  the  meadows,  and  drank 
of  the  waters  of  the  river,  which  they  found  sweet  to  their 
taste,  and  refreshing  to  their  spirits.  Then  said 

Th.  "  Oh  that  men  would  praise  the  Lord  for  his  goodness, 
and  for  his  wonderful  works  to  the  children  of  men  !  Let  them 
exalt  him  also  in  the  congregation  of  the  people,  and  praise 
him  in  the  assembly  of  the  elders." 

Ard.  "  0  come,  let  us  sing  unto  the  Lord ;  let  us  make  a 
joyful  noise  to  the  Rock  of  our  salvation.  Let  us  come  before 
his  presence  with  thanksgiving,  and  make  a  joyful  noise  unto 
him  with  psalms.  For  the  Lord  is  a  great  God,  and  a  great 
King  above  all  gods." 

Sp.  M.  "  Sing  praises  to  the  Lord  which  dwclleth  in  Zion : 
declare  among  the  people  his  doings.  I  will  declare  thy  name 
unto  my  brethren:  in  the  midst  of  the  congregation  will  I 
praise  thee.  I  will  give  thee  thanks  in  the  great  congregation : 
I  will  praise  thee  among  much  people.  Sing  praises  to  God, 
sing  praises :  sing  praises  unto  our  King,  sing  praises.  For 
God  is  the  King  of  all  the  earth :  sing  ye  praises  with  under- 
standing." 

Th.  "  Great  is  the  Lord,  and  greatly  to  be  praised ;  and  his 
greatness  is  unsearchable.  One  generation  shall  praise  thy 
works  to  another,  and  shall  declare  thy  mighty  acts.  I  will 
speak  of  the  glorious  honor  of  thy  majesty,  and  of  thy  won- 
drous works.  All  thy  works  shall  praise  thee,  0  Lord,  and 
thy  saints  shall  bless  thee." 

Ard.  "  Let  the  people  praise  thee,  0  God ;  let  all  the  peo- 
ple praise  thee.  O  let  the  nations  be  glad,  and  sing  for  joy ; 
for  thou  shalt  judge  the  people  righteously,  and  govern  the 
nations  upon  earth.  Praise  ye  the  Lord.  Praise,  0  ye  ser- 
vants of  the  Lord,  praise  the  name  of  the  Lord.  Blessed  be 
the  name  of  the  Lord,  from  this  time  forth,  and  for  evermore." 

Sp.  M.  "Praise  ye  the  Lord.  Praise  God  in  his  sanctu- 
ary ;  praise  him  in  the  firmament  of  his  power.  Praise  him 
for  his  mighty  acts ;  praise  him  according  to  his  excellent 
greatness." 

Th.  I  think  I  perceive  a  great  difference  between  the  praises 
of  inspired  men,  and  the  songs  of  human  composition  which  are 
so  often  heard. 

Sp.  M.  Doubtless,  those  inspired  by  the  Holy  Spirit  are 
much  superior  to  those  of  mere  human  composition :  but  to 
what  difference  did  you  refer  ? 

Th.  The  inspired  writer  seems  to  be  chiefly  occupied  with 
the  divine  perfections,  which  he  contemplates  and  praises  for 
their  own  excellence ;  while  the  human  composer  is  apt  to 


476 

have  his  mind  occupied  with  the  favors  he  receives,  and  is  fond 
of  dwelling  on  these,  and  giving  thanks  for  these. 

Ard.  I  have  noticed  it -often.  I  have  thought  that  some  ap- 
pear to  be  fond  of  singing  such  pieces  as, 

"  When  I  can  read  my  title  clear 

To  mansions  in  the  skies, 
I  bid  farewell  to  every  fear. 
And  wipe  my  weeping  eyes." 

Just  as  if  my  title  was  the  thing  of  most  importance  in  the  uni- 
verse, and  God  would  not  be  entitled  to  my  praise  and  adora- 
tion, if  /  should  not  be  saved. 

Sp.  M.  I  suppose  you  do  not  mean  to  say  that  God  is  not 
to  be  praised  for  his  favors. 

Ard.  Oh  no.  I  desire  ever  to  be  sensible  of  the  greatness 
of  his  favors  to  me,  who  am  one  of  the  least  and  most  unwor- 
thy of  the  subjects  of  his  grace.  Ingratitude  is  a  great  sin, 
and  indicates  great  insensibility.  I  would  have  all  his  favors 
acknowledged ;  but  I  would  have  his  glorious  perfections  ac- 
knowledged also.  And  they  are  certainly  of  more  importance 
than  our  little  interests. 

Th.  The  fault  consists  in  making  our  own  interests  so  prom- 
inent, and  having  them  occupy  so  large  a  space  in  our  prayers 
and  praises,  as  if  they  were  the  most  important  things.  When 
in  truth,  in  comparison  with  the  perfections  of  the  divine  char- 
acter, the  glory  of  God,  and  the  praise  to  which  he  is  entitled 
for  his  own  excellence,  they  are  as  the  small  dust  of  the  bal- 
ance, and  not  worthy  to  be  mentioned. 

Sp.  M.  You  both  seem  to  be  right.  There  is  certainly 
danger,  that  selfish  hearts  will  turn  every  thing  into  a  selfish 
channel.  And  we  have  all  so  much  selfishness  remaining,  that 
we  are  in  danger  of  attaching  too  much  importance  to  whatever 
concerns  ourselves,  and  too  little  to  other  objects.  The  glory 
of  the  divine  character  certainly  holds  a  very  prominent  place 
in  the  praises  of  inspired  men,  as  it  ought  to  do  ;  while  the 
kindness  and  faithfulness  of  God  to  them  is  not  forgotten,  nor 
passed  over  in  silence. 

Th.  I  have  met  with  many  who  seemed  not  only  to  encour- 
age selfishness  in  this  indirect  way,  by  dwelling  chiefly  on  our 
own  things,  rather  than  the  things  that  are  Jesus  Christ's,  but 
with  some  also  who  seemed  to  encourage  it  more  directly,  by 
erroneous  instructions  and  exhortations.  I  have  in  my  mind  a 
method  taken  to  give  a  child  an  idea  of  faith,  which  has  been 
much  extolled ;  but  seems  to  me  to  be  radically  wrong.  It  is 
in  substance  as  follows :  A  child  was  much  delighted  with  a 
few  beads,  which  had  been  given  her ;  which  her  father  per- 


IN    THE    NINETEENTH    CENTURY.  477 

ceiving,  told  her  to  throw  them  into  the  fire.  The  child  looked 
at  him,  as  if  to  have  a  reason  for  such  a  sacrifice.  He  said, 
"  Do  as  you  please ;  but  you  know  I  never  told  you  to  do  any- 
thing which  I  did  not  think  would  be  for  your  good."  She 
complied,  and  the  father  told  her  to  let  them  lie  and  burn  up, 
and  say  no  more  now,  but  that  she  should  hear  more  about 
them  another  time.  Some  days  after  he  brought  her  a  box  of 
larger  beads  and  other  toys,  and  gave  her,  and  said,  "  These 
are  yours,  because  you  believed  me,  when  I  told  you  to  throw 
those  paltry  beads  into  the  fire.  Your  obedience  has  brought 
you  this  treasure.  But  now,  my  dear,  remember,  as  long  as 
you  live,  what  faith  is.  I  did  all  this  to  teach  you  the  mean- 
ing of  faith.  You  threw  your  beads  away  when  I  bid  you, 
because  you  had  faith  in  me  that  I  never  advised  you  but  for 
your  good.  Put  the  same  confidence  in  God  ;  believe  every 
thing  that  he  says  in  his  word.  Whether  you  understand  it 
or  not,  have  faith  in  him  that  he  means  your  good." 

The  great  lesson  here  taught  is,  "  have  faith  in  him  that  he 
means  your  good"  The  child  is  taught  to  regard  its  own  good 
as  the  great  thing.  Its  attention  is  not  directed  to  what  is 
right ;  it  is  not  directed  to  the  glory  of  God ;  it  is  not  directed 
to  the  good  of  others.  "  He  means  your  good"  And  the  in- 
ference is,  if  he  did  not  mean  your  good,  he  would  not  be  worthy 
of  your  trust.  If  he  saw  any  other  good  in  the  universe  of  so 
much  more  importance  than  yours,  as  to  be  willing  to  give  up 
yours,  in  order  to  secure  that,  he  would  not  be  worthy  of  your 
trust.  However  worthy  he  might  be  of  the  trust  of  those  whose 
good  he  means  to  secure,  you  would  be  perfectly  justifiable  in 
refusing  to  trust  a  being  who  should  be  willing  to  give  up  your 
good  for  any  other  whatever.  Job  did  not  feel  so,  when  he 
said:  "Though  he  slay  me,  yet  will  I  trust  in  him."  Satan 
must  be  greatly  relieved  and  strengthened  in  his  refusing  to 
trust  in  God,  if  he  can  believe  in  this  doctrine;  for  God  does 
not  mean  his  good  in  any  thing  he  does.  All  the  wicked  who 
are  finally  cut  off,  must  be  in  the  same  situation  ;  for,  while  all 
things  in  the  providence  of  God  have  worked  together  for  good 
to  them  that  are  saved,  all  things  have  also  worked  together 
for  evil  to  them  that  are  lost ;  and  God  has  meant  it  should 
be  so. 

Ard.  One  such  justification  of  selfishness  from  an  admired 
preacher  or  writer,  and  one  esteemed  as  a  good  man,  must  do 
vastly  more  mischief  than  a  more  open  advocacy  of  the  same 
error,  from  one  not  thus  regarded. 

Sp.  M.  Certainly.  And  it  is  much  to  be  regretted  that  men 
do  not  think  more  carefully  before  they  adopt  opinions,  or 
modes  of  expression,  which  may  lead  others  astray. 


478  THE  PILGRIM'S  PROGRESS 

Ard.  But  I  suppose  it  will  be  pleaded  that  God  means  the 
good  of  them  that  love  and  obey  him;  and  that  they  have  a 
right  to  believe  so. 

Sj).  J/.  Yes.  But  this  child  had  not  yet  begun  to  love  and 
obey  him  ;  and  consequently,  there  was,  as  yet,  no  warrant  for 
her  believing  that  God  meant  her  good.  Besides,  no  such  con- 
dition was  expressed,  or  even  implied.  The  child  was  exhorted 
to  believe  that  God  meant  every  thing  for  her  good,  and  taught 
that  to  believe  so  is  faith;  when  there  was,  as  yet,  no  evidence 
of  its  truth.  If  a  thing  is  true,  so  that  we  are  warranted  to 
believe  it,  it  is  true  before  we  believe  it,  and  whether  we  believe 
it  or  not ;  and  we  must  have  evidence  that  it  is  so,  to  warrant 
our  believing  it.  Otherwise  our  believing  it  is  not  faith  but 
presumption. 

Ard.  What,  then,  is  the  nature  of  faith  in  God  ? 

Sp.  M.  Confidence  in  his  perfections.  He  is  infinitely  wise, 
and  knows  what  is  best.  He  is  infinitely  good,  and  chooses 
what  is  best.  And  he  is  infinitely  powerful,  and  will  accom- 
plish what  he  chooses.  These  perfections  of  his  character, 
warrant  us  in  exercising  entire  confidence  that  he  will  do  what 
is  best  in  all  cases.  Such  confidence  is  faith  in  God.  It  com- 
mits all  things  to  his  disposal,  in  the  assured  expectation  that 
he  will  do  all  things  well. 

Th.  Whether  well  for  me  or  not,  depends  on  my  character 
and  conduct.  I  have  no  more  reason  to  believe  it  will  be  all 
well  for  me,  than  I  have  to  believe  that  I  have  chosen  the  glory 
of  God  as  my  chief  good.  If  I  have  chosen  the  glory  of  God 
for  my  chief  good,  and  God  will  do  all  for  his  own  glory,  then 
I  have  reason  to  believe  that  all  things  will  be  done  so  as  to 
promote  that  which  I  have  chosen  as  my  chief  good. 

Ard.  Is  it  not  a  common  idea  that  faith  in  Christ  consists  in 
the  belief  that  he  will  save  me  ? 

Sp.  M.  Yes.  Self  being  the  great  object  of  solicitude  to  men 
in  their  natural  state,  their  ideas  of  religion  are  very  apt  to  be 
modified  by  the  inclinations  of  their  hearts.  They  wish  to  be- 
lieve that  their  own  interest  is  safe.  And  if  they  can  think 
this  is  faith,  and  can  obtain  the  slightest  imaginary  ground  for 
such  belief,  they  are  very  ready  to  think  it  faith,  and  call  it  by 
that  name. 

Th.  I  have  heard  it  said  that  saving  faith  is  an  appropriating 
faith ;  by  which  I  understand  to  be  meant  that  the  believer  is 
expected  to  appropriate  to  himself  the  good  things  offered  in 
the  Gospel,  and  believe  them  his  own. 

Sp.  M.  That  sort  of  faith  was  formerly  advocated  in  a  book 
called  the  Gospel  Mystery  of  Sanctification,  and  some  other 
works.  One  of  them  says,  justifying  faith  "  is  a  real  persuasion 


IN    THE    NINETEENTH    CENTURY.  479 

in  my  heart,  that  Jesus  Christ  is  mine,  and  that  I  shall  have 
life  and  salvation  by  him ;  and,  that  whatever  Christ  did  for 
the  redemption  of  mankind,  he  did  it  for  me.  Faith  is  a  hearty 
assurance  that  our  sins  are  freely  forgiven  us  in  Christ."  And 
when  the  ground  of  this  faith  is  inquired  after,  he  answers,  it 
"  is  not  because  it  is  a  truth  before  we  believe  it,  but  because 
it  becomes  a  certain  truth  when  we  believe  it ;  and  because  it 
never  will  be  true,  except  we  do  persuade  and  assure  ourselves 
that  it  is  so.  We  have  no  absolute  promise  or  declaration  in 
Scripture,  that  God  certainly  will  or  doth  give  Christ  and  his 
salvation  to  any  one  of  us  in  particular ;  neither  do  we  know  it 
to  be  true  already  by  Scripture,  or  sense,  or  reason"  "  Only 
we  are  bound,  by  the  command  of  God,  thus  to  assure  our- 
selves :  and  the  Scripture  doth  sufficiently  warrant  us  that  we 
shall  not  deceive  ourselves  in  believing  a  lie :  but  according  to 
our  faith  so  shall  it  be  to  us."  "  This  is  a  strange  kind  of  as- 
surance, far  different  from  other  ordinary  kinds  ;  and  therefore, 
no  wonder  if  it  be  found  weak  and  imperfect,  and  difficult  to  be 
obtained,  and  assaulted  with  many  doubtings.  We  are  con- 
strained to  believe  other  things  on  the  clear  evidence  we  have 
that  they  are  true,  and  would  remain  true,  whether  we  believe 
them  or  no.  But  here  our  assurance  is  not  impressed  on  our 
thoughts  by  any  evidence  of  the  thing  ;  but  we  must  work  it 
out  in  ourselves  by  the  assistance  of  the  Spirit  of  God." 

Th.  It  seems  perfectly  astonishing  that  such  an  account  of 
faith  should  be  given  by  a  grave  and  learned  writer ;  and  still 
more  so  that  it  should  have  such  multitudes  to  follow  it,  and 
be  deluded  by  it,  as  I  cannot  doubt  they  are. 

Ard.  I  should  think  that  a  persuasion  that  Christ  and  his 
benefits  are  mine,  must  be  founded  on  evidence  that  they  are 
mine  ;  and  that  the  evidences  by  which  I  may  prove  them  to  be 
mine  must  be  laid  down  in  the  Bible. 

Sp.  M.  Certainly.  And  hence  we  are  required  to  examine 
ourselves,  to  prove  our  own  selves,  and  not  to  be  deceived.  It 
must  be  a  truth  before  I  believe  it ;  for  it  is  my  exercise  of 
saving  faith  in  Christ,  which  unites  me  to  him,  and  gives  me 
an  interest  in  him.  And  it  is  only  a  subsequent  examination 
into  that  matter,  and  perception  of  the  Scripture  evidence, 
which  can  warrant  me  to  believe  that  Christ  is  mine. 

Th.  And  he  says,  it  "  becometh  a  truth  when  we  believe  it," 
as  if  our  believing  a  lie  would  turn  it  into  a  truth.  No ;  if  it 
is  a  lie  before  we  believe  it,  it  will  continue  a  lie  after  we  believe 
it ;  and  our  believing  this  lie,  as  the  foundation  of  our  religion, 
will  render  it  all  a  lie.  And  the  more  firmly  we  hold  it  fast, 
the  more  certainly  we  shall  perish  with  a  lie  in  our  rig-lit  hand. 

Ard.  And  he  says  :  "  Neither  do  we  know  it  to  be  true  al- 


480 

ready,  by  Scripture,  or  sense,  or  reason.  Only  we  are  bound 
by  the  command  of  God  thus  to  assure  ourselves."  To  assure 
ourselves  that  something  is  true,  of  the  truth  of  which  we  have 
no  evidence  from  "  Scripture,  or  sense,  or  reason !"  This  sur- 
passes all.  Surely  such  belief  is  not  faith. 

Sp.  M.  No  ;  its  true  name  is  presumption.  Faith  is  a  reli- 
ance upon  testimony.  It  is  believing  upon  evidence.  Pre- 
sumption is  believing  without  evidence. 

Th.  Then  doubting  my  own  good  estate,  is  not  of  course  to 
be  discouraged  as  unbelief. 

Sp.  M.  No ;  for  you  may  have  reason  to  doubt  it. 

Ard.  What  is  a  good  definition  of  faith  in  Christ? 

Sp.  M.  A  cordial  reception  of  the  truths  of  the  Gospel.  In 
the  Gospel  the  way  of  salvation  through  Christ  is  presented  to 
the  understanding  and  the  heart.  The  understanding  may  as- 
sent to  it,  while  the  heart  is  opposed.  That  is  no  doubt  the 
case  with  the  devils,  and  will  be  the  case  with  all  the  finally 
impenitent.  They  will  have  a  clear  and  correct  understanding 
of  the  truths  of  the  Gospel,  but  they  will  not  embrace  them. 
The  faith  of  devils  is  not  a  faith  of  the  heart.  But  justifying 
faith  embraces  those  truths  in  the  heart.  "  With  the  heart  man 
believeth  unto  righteousness." 

Th.  Why  should  faith,  rather  than  repentance,  or  any  other 
Christian  grace,  be  the  appointed  condition  of  pardon  and  eter- 
nal life  ? 

Sp.  M.  Because  it  is  through  the  atonement  of  Christ  that 
we  obtain  pardon  and  salvation.  And  a  cordial  approbation  of 
what  Christ  has  done,  and  of  the  way  of  salvation  through  him, 
seems,  therefore,  to  be  the  proper  condition  of  pardon.  This 
exercise  has  what  Christ  has  done  for  its  direct  object ;  while 
repentance  has  sin  for  its  direct  object,  and  consists  in  loathing 
and  abhorring  it  and  ourselves  on  account  of  it,  for  its  own  evil 
nature,  according  to  that  declaration  by  the  prophet,  "  Then  shall 
ye  remember  your  own  evil  ways,  and  your  doings  that  were 
not  good,  and  shall  loathe  yourselves  in  your  own  sight  for  your 
iniquities  and  for  your  abominations." 


CHAPTER  IXVII. 

Thoughtful.  I  am  inclined  to  think  that  these  wrong  notions 
of  faith  may  have  some  influence  in  producing  a  complaint, 
which  I  have  sometimes  heard  made  against  particular  preach- 


IN    THE    NINETEENTH    CENTURY.  481 

ers,  that  they  did  not  preach  Christ.  I  have  one  in  my  mind 
at  this  time,  who  preached  for  months  together,  almost  entirely 
about  Christ.  He  preached  the  divinity  of  Christ,  the  divine 
and  human  nature  of  Christ,  the  atonement  of  Christ,  the  offers 
of  mercy  through  Christ,  the  humiliation  and  exaltation  of 
Christ,  the  doctrines  of  Christ,  the  precepts  of  Christ,  the  tem- 
per of  Christ,  the  example  of  Christ,  the  safety  of  trusting  in 
Christ,  Christ  judging  the  world,  and  the  like.  But  the  com- 
plaint was  only  the  more  grievous,  that  he  did  not  preach 
Christ.  I  inquired,  and  tried  to  find  out  what  was  meant  by 
it ;  but  I  could  obtain  very  little  light  on  the  subject.  I  sus- 
pect, however,  I  have  got  it  now :  He  did  not  exhibit  Christ  as 
these  erroneous  notions  of  faith  exhibit  him.  He  did  not  call 
upon  his  hearers  to  "  have  faith  in  Christ,  that  he  means  your 
good"  in  every  thing  he  does.  Whatever  view  he  took  of 
Christ,  he  exhibited  him  as  seeking  the  glory  of  his  Father  as 
his  great  end  ;  and  making  every  less  interest  subordinate  to 
that. 

Ardent.  Of  course,  that  would  not  please  those  who  wanted 
a  Christ  to  make  their  good  his  great  object. 

Sp.  M.  I  suppose  the  minister  preached  things  about  Christ, 
which  the  complainers  did  not  wish  to  hear ;  and  omitted  to 
preach  what  they  did  wish  to  hear.  That  was  doubtless  the 
reason  of  their  complaints. 

Th.  So  that  they  would  easily  take  occasion  to  say,  he  preach- 
es about  Christ,  and  has  a  great  deal  to  say  about  him;  but  he 
does  not  preach  such  a  Christ  to  me  as  I  want. 

Sp.  M.  But  if  he  preached  such  a  Christ  as  the  Lord  Jesus 
indeed  is,  such  a  Christ  as  died  to  make  atonement,  and  rose 
again,  and  received  the  government  of  the  world  at  his  Father's 
hand,  and  is  now  administering  it  for  the  accomplishment  of  the 
great  work  on  which  he  came  into  the  world ;  if  he  preached 
the  same  Christ  into  whose  likeness  we  must  be  renewed, 
whose  spirit  we  must  possess,  whose  example  we  must  follow ; 
the  same  Christ  who  will  judge  the  world,  and  decide  the  ever- 
lasting state  of  every  one ;  it  is  of  great  importance  that  they 
be  reconciled  to  him  now,  while  the  door  of  mercy  is  still 
open. 

Ard.  Alas  !  how  many  who  now  stand  high  in  their  own  es- 
timation; are  giving  evidence,  from  time  to  time,  as  divine  Prov- 
idence brings  out  their  true  temper,  that  the  truth  is  not  in 
them. 

"  What  strange  perplexities  arise  ! 
What  anxious  fears  and  jealousies  ! 
What  crowds  in  douhtful  licrht  appear  .' 
How  few,  alas,  approved  and  clear  ! 
41 


482 

"  And  what  am  I  ?  my  soul  awake, 
And  an  impartial  survey  take  ; 
Does  no  dark  sign,  no  ground  of  fear, 
In  practice  or  in  heart  appear  1 

"  What  image  does  my  spirit  bear  7 
Is  Jesus  formed  and  living  there^ 
Say.  do  his  lineaments  divine 
In  thought,  and  word,  and  action  shine  1 

"  Searcher  of  hearts.  O  search  me  still ; 
The  secrets  of  my  soul  reveal ; 
My  fears  remove.  let  me  appear 
To  God  and  my  own  conscience  clear." 

Th.  I  should  like  to  inquire  of  our  host,  what  he  thinks  of 
some  language  which  is  very  common,  such  as  that  Christ  sat- 
isfied the  law  by  suffering  its  penalty,  and  the  like. 

Sp.  M.  I  think  it  is  adapted  to  convey  erroneous  ideas, 
which  many  of  those  who  use  it  do  not  mean.  What  is  the 
penalty  of  the  law  ? 

Ard.  I  suppose  all  will  agree  that  it  is  eternal  death. 

Sp.  M.  But  none  can  think  that  the  Lord  Jesus  Christ  suf- 
fered eternal  death  in  the  space  of  three  days.  They  must 
think  he  suffered  something  equivalent,  and  not  the  penalty 
itself. 

Ard.  Perhaps  so.  And  yet  some  say,  that  Christ,  being 
God  as  well  as  man,  could  suffer  vastly  more,  in  the  same  time, 
than  any  mere  man  ;  and  therefore  he  might  suffer  as  much, 
in  his  life  and  death,  as  would  have  been  suffered  by  those 
he  redeems,  if  they  had  endured  the  penalty  of  the  law  in  their 
own  persons. 

Sp.  M.  This  would  involve  the  doctrine  of  the  Godhead  suf- 
fering. For  if  Christ  suffered  only  as  a  man,  a  doctrine  em- 
braced by  the  Church  generally,  it  is  plain  that  he  could  not, 
in  any  short  time,  have  suffered  what  one  individual  will  suffer 
in  an  endless  duration.  The  connection  of  the  divine  and  hu- 
man natures,  in  the  person  of  Christ,  gave  value  to  his  suffer- 
ings, though  it  did  not  increase  their  quantity.  Considering 
the  dignity  of  his  person,  the  brief  sufferings  he  endured  were 
sufficient  to  honor  the  law,  and  declare  the  righteousness  of 
God,  and  thus  open  the  way  for  a  free  and  full  pardon  to  be 
offered  to  sinful  men. 

Th.  Are  there  not  other  objections  also  to  the  representa- 
tion that  Christ  suffered  the  penalty  of  the  law  ? 

Sp.  M.  Yes.  The  penalty  of  the  law,  as  endured  by  those 
that  are  lost,  must  include  remorse  of  conscience,  as  well  as  the 
displeasure  of  Jehovah.  The  Lord  Jesus  Christ  could  never 
have  endured  this  without  consciousness  of  guilt ;  but  he  al- 


IN    THE    NINETEENTH    CENTURY.  483 

ways  felt  conscious  of  innocence.  And  he  never  felt  himself 
to  be  an  object  of  the  Father's  displeasure ;  for  the  Father 
uniformly  said  of  him,  "This  is  my  beloved  Son,  in  whom  I  am 
well  pleased." 

Th.  Is  not  this  notion  inconsistent  with  that  leading  Gospel 
doctrine,  the  forgiveness  of  sins  ? 

Sp.  M.  Certainly.  For  if  the  penalty  is  endured,  it  is  not 
remitted.  Pardon,  forgiveness,  and  remission,  are  the  same 
thing.  If  a  debt  is  paid,  it  is  not  remitted.  If  the  punishment 
which  the  law  demands  is  fully  endured,  nothing  is  remitted. 
Forgiveness  of  sins  is  the  remission  of  the  punishment  which 
those  sins  deserve.  And  this  is  the  Gospel  method  of  salva- 
tion. It  is  not  by  having  the  penalty  of  the  law  endured  by 
ourselves,  or  by  a  surety  for  us.  It  is  by  having  it  remitted. 
Paul  said  to  his  countrymen,  of  Christ,  "Be  it  known  unto 
you,  therefore,  men  and  brethren,  that  through  this  man  is 
preached  unto  you  the  forgiveness  of  sins."  Our  Lord  said  of 
the  sacramental  cup,  "  This  is  my  blood  of  the  New  Testament 
which  is  shed  for  many,  for  the  remission  of  sins."  Peter  said 
to  Cornelius,  "  To  him  give  all  the  prophets  witness,  that 
through  his  name,  whosoever  believeth  in  him  shall  receive  re- 
mission of  sins."  The  Psalmist  prays  for  the  pardon  of  sin  : 
"  For  thy  name's  sake,  O  Lord,  pardon  my  iniquity ;  for  it  is 
great."  The  Gospel  doctrine,  then,  in  all  ages  of  the  world, 
has  been,  and  is,  not  the  doctrine  of  the  payment  of  debts,  but 
of  the  forgiveness  of  sins.  The  punishment  which  sinners  de- 
serve, is  freely  remitted,  for  the  sake  of  Christ's  atoning  blood, 
to  all  that  repent  and  believe. 

Th,  To  teach,  then,  that  Christ  suffered  the  penalty  of  the 
law,  is  to  teach  a  justification  by  law,  and  not  of  grace ;  and 
it  takes  away  the  Scripture  doctrine  of  forgiveness  altogether. 

Sp.  M.  It  does  so.  But  I  trust  that  many  who  use  this 
language  do  it  without  thinking  of  its  import,  and  do  not  mean 
to  deny  the  forgiveness  of  sins. 

Th.  Then  they  ought  to  be  moro  careful  of  their  language  ; 
and  not  adopt  a  phraseology  which  must  lead  their  hearers 
astray. 

Ard.  Those  also  who  expect  to  be  saved  by  suffering  all  the 
punishment  which  their  sins  deserve,  exclude  themselves  from 
the  salvation  of  the  Gospel.  If  the  Gospel  offers  forgiveness 
of  sins,  those  who  expect  to  get  to  heaven  by  any  other  means, 
will  be  disappointed.  And  if  any  suffer,  in  their  own  persons, 
all  that  their  sins  deserve,  whether  that  is  done  in  this  life,  or 
after  death,  that  excludes  them  from  forgiveness.  The  con- 
vict who  comes  out  of  prison,  after  having  endured  all  that  the 
law  denounces  for  his  crimes,  is  not  pardoned.  He  comes  out 


484  THE    PILGRIM'S    PROGRESS 

as  matter  of  right,  and  claims  his  discharge  by  the  law.  There 
is  no  pardon  in  the  case. 

The  pilgrims  were  now  beginning  to  think  it  time  to  be  go- 
ing on  their  way,  and  they  spent  the  evening  chiefly  in  making 
inquiries  of  Mr.  Spiritual-mind,  and  in  receiving  cautions  and 
directions,  to  guard  them  against  the  dangers  to  which  they 
were  likely  to  be  exposed.  Then  said 

Ard.  I  suppose  there  will  be  no  particular  danger  in  passing 
By-path  meadow,  since  Giant  Despair  was  slain  by  Great-Heart 
and  his  company,  and  his  castle  demolished. 

Sp.  M.  Another  giant  has  taken  possession  of  the  premises, 
and  erected  a  stronger  castle,  the  Giant  Presumption.  He 
has  numerous  bands  of  men  under  his  direction,  which  are  con- 
tinually roaming  the  country,  and  doing  unspeakably  more  mis- 
chief than  was  ever  done  by  Giant  Despair. 

Ard.  How  shall  we  guard  against  his  power,  and  the  wiles 
of  his  emissaries? 

Sp.  M.  By  keeping  close  in  the  straight  and  narrow  way, 
and  refusing  to  be  persuaded  to  go  a  step  out  of  the  way,  on 
any  account.  Though  a  giant  in  strength,  he  prevails  more  by 
his  subtilty.  He  calls  himself,  and  is  called  by  his  followers 
Great  Faith.  You  will  meet  with  his  emissaries  under  many 
names  and  disguises.  Perfectionists,  Unionists,  Campbellites, 
Millerites,  Annihilators,  Universalists,  Mormons,  Transcen- 
dentalists,  Swede nborgians,  Fourierites,  Anti-punishment  men, 
&c.,  all  engage  harmoniously  in  his  service.  Having  filled  the 
region  formerly  occupied  by  Giant  Despair,  it  is  thought  he  is 
aiming  to  get  possession  of  the  Delectable  mountains.  But  as 
yet,  those  who  carefully  consult  the  King's  book,  and  walk  ac- 
cording to  its  directions,  escape,  while  those  who  are  careless 
of  their  ways,  are  continually  getting  entangled  and  overcome 
by  him. 

So  the  pilgrims  went  on  their  way ;  and  they  had  not  gone 
far  before  they  saw  a  man  in  the  road  before  them,  apparently 
waiting  till  they  should  come  up,  whom  they  afterwards  found 
to  be  Mr.  New-way ;  and  when  they  came  up,  he  addressed 
them  as  follows : 

I  perceive  you  are  pilgrims,  and  that  the  fashion  of  your 
garments  is  the  same  as  was  that  of  our  grandfathers.  And  I 
suppose  you  will  be  as  particular  with  your  opinions  also,  as 
with  the  cut  of  your  garments. 

Th.  We  are  quite  satisfied  with  both ;  and  especially  after 
all  the  new  things  which  have  been  offered  to  us,  which  we 
have  not  found  in  accordance  with  the  old  mle,  the  King's 
book. 

JV.  W.  I  have  made  some  discoveries  in  theological  science, 


IN    THE    NINETEENTH    CENTURY.  485 

which  I  claim  as  great  improvements,  not  so  much  affecting  the 
doctrines,  as  the  philosophy  of  religion ;  and  I  should  be  glad 
to  impart  the  knowledge  of  them  to  any  who  are  disposed  to 
learn. 

Ard.  If  we  can  learn  better  to  understand  the  King's  book, 
or  more  deeply  to  feel  its  power,  we  should  be  glad  to  do  so. 

N.  W.  That  is  just  what  I  propose  to  impart.  There  are 
some  old  notions  which  have  very  much  embarrassed  the  doc- 
trines of  grace ;  but  I  have  found  out  a  way  by  which  they 
can  be  disencumbered  of  them.  They  are  nothing  but  "  as- 
sumptions," and  when  they  are  laid  aside,  the  greatest  ob- 
jections to  those  doctrines  are  taken  out  of  the  way. 

Th.  From  whose  minds  are  those  objections  removed  ? 

N.  W.  From  the  minds  of  thinking  men,  who  are  willing  to 
examine  truth,  and  reason  upon  it,  and  see  its  consistency,  when 
it  can  be  disencumbered,  as  has  been  said,  of  those  unfounded 
assumptions. 

Ard.  What  are  the  assumptions  you  refer  to  ? 

N.  W.  One  is,  "  that  sin  is  the  necessary  means  of  the 
greatest  good ;"  and  another  is,  "  that  God  could  prevent  all 
sin,  or  the  present  degree  of  it,  in  a  moral  system." 

Th.  Why  could  not  God  prevent  sin  among  his  intelligent 
creatures,  if  he  had  seen  best  not  to  have  it  take  place  ? 

N.  W.  It  is  not  for  me  to  tell  why  he  could  not ;  it  is  for 
you  to  show  that  he  can. 

Th.  To  show  that  he  can,  I  think  it  sufficient  to  say  that  he 
is  the  Creator  of  all  those  beings  among  whom  sin  exists.  If 
he  did  not  choose  that  they  should  sin,  I  think  he  would  have 
prevented  them  from  sinning. 

N.  W.  How  could  he  prevent  them  from  sinning  ? 

Th.  By  willing  it ;  just  as  he  accomplishes  every  thing  else. 
He  said,  "  let  there  be  light,  and  there  was  li^ht."  He  would 
only  need  to  say,  let  all  intelligent  creatures  be  holy,  and  they 
would  be  holy. 

N.  W.  In  governing  moral  agents,  God  must  use  moral 
means.  He  must  set  light  and  motives  before  their  minds. 
"  We  do  not  think  that  any  act  of  a  creature  brought  into  ex- 
istence by  the  mere  efficiency  of  God,  can  be  an  accountable 
act." 

Th.  Do  you  think  the  Holy  Spirii  does  any  thing  else,  in 
order  to  convert  a  sinner,  than  simply  to  present  motives,  and 
use  the  influence  of  moral  suasion  ? 

N.  W.  I  do  not  pretend  to  know  whether  he  does  or  not. 

Th.  Yet  you  pretend  to  know  that  the  human  mind  is  such 
that  it  cannot  be  governed  by  divine  efficiency  without  destroy  - 
41* 


486  THE  PILGRIM'S  PROGRESS 

ing  its  free  agency.  Do  you  not  think  that  God  wishes  to 
convert  every  sinner  ? 

-AT.  W.  I  believe  "  that  God  not  only  prefers,  on  the  whole, 
that  his  creatures  should  forever  perform  their  duties  rather 
than  neglect  them,  but  purposes,  on  his  part,  to  do  all  in  his 
power  to  promote  this  very  object  in  his  kingdom." 

Th.  If  any  sinner  is  not  converted,  then,  it  is  because  God 
cannot  convert  him,  without  using  more  means  than  it  is  pro- 
per for  him  to  use  in  that  case. 

N.  W.  Yes.  He  might  increase  the  means,  so  as  to  con- 
vert that  sinner ;  but  in  so  doing,  he  might  derange  some  other 
part  of  his  system  of  moral  influences,  so  as  ultimately  to  do 
more  hurt  than  good. 

Ard.  How  much  more  simple  to  refer  it  all  to  the  sovereign 
will  of  God,  who  speaks,  and  it  is  done.  When  God  wills  the 
conversion  of  a  sinner,  he  is  converted. 

N.  W.  That  is  the  best  way  for  some  people,  who  do  not 
care  about  inquiring  into  the  philosophy  of  things.  But  some 
like  to  inquire,  and  understand  as  much  as  they  can. 

Ard.  I  wish  to  know  all  that  is  revealed.  And  I  am  satis- 
fied to  stop  where  revelation  stops.  I  think  that  teaches  us, 
that  when  God  wishes  to  convert  a  sinner,  he  speaks  the  word, 
and  it  is  done. 

N.  W.  What  reason  do  you  give  why  all  are  not  con- 
verted ? 

Ard.  "  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes:  even  so, Father,  for  so  it 
seemed  good  in  thy  sight." 

.TV.  W.  Do  you  not  think  the  Spirit  strives  to  convert  every 
one? 

Ard.  No,  indeed.  I  think  he  converts  every  one  whom  he 
strives  to  convert.  I  think  it  would  be  highly  dishonorable  to 
the  blessed  Spirit,  to  say  he  strives  to  convert  sinners,  and  finds 
himself  unable. 

N.  W.  Do  you  not  admit  that  he  wishes  to  have  all  men 
yield  holy  obedience,  and  commands  them  to  yield  it ;  and 
sends  them  many  entreaties,  and  warnings,  and  the  like,  saying, 
"  As  I  live,  saith  the  Lord  God,  I  have  no  pleasure  in  the  death 
of  the  wicked  ;  but  that  the  wicked  turn  from  his  way  and 
live  ?"  Is  all  this  sincere,  or  do  you  say  the  holy  God  is  in- 
sincere in  all  this  ? 

Ard.  I  believe  it  is  all  sincere.  And  yet,  I  believe  that  God 
has  decreed  whatsoever  comes  to  pass. 

N.  W.  So  do  I.     But  perhaps  not  in  the  same  way  you  do 

Ard.  How  is  it  ? 


IN    THE    NINETEENTH    CENTURY.  487 

JV.  W.  God  looks  at  all  his  creatures,  and  sees  what  de- 
grees of  influence  they  would  need  to  make  them  obedient,  and 
concludes  whether  it  is  better  that  he  should  use  that  influ- 
ence and  make  them  obedient,  or  let  them  alone  to  have  their 
own  choice.  So  he  does  the  best  he  can.  He  would  prefer 
having  them  all  obedient,  if  they  would  be.  But  he  does  not 
prefer  to  make  them  all  so,  because  it  would  take  too  much  of 
this  moral  influence.  That  is  the  way  he  decrees  whatever 
comes  to  pass,  some  things  because  he  chooses  them  for  their 
own  sake,  and  some  because  they  are  the  best  he  can  have. 

Th.  That  is  a  strange  view  of  the  Divine  Being.  I  like  the 
old  view  better.  I  love  to  contemplate  him  as  a  Being  who 
has  all  power,  and  wisdom,  and  goodness ;  as  one  who  knows 
what  system  of  events  will  bring  into  existence  the  greatest 
amount  of  good  in  the  intelligent  universe,  and  will  bring  it  to 
pass.  So  that  we  may  say,  with  the  apostle,  as  the  wheel  of 
events  rolls  on,  "  We  know  that  all  things  wo  k  together  for 
good  to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose."  And  when  any  event  takes  place 
which  is  distressing  in  itself,  it  is  so  refreshing  to  think  that 
infinite  wisdom  sees  this  to  be  best ;  I  do  not  mean  the  best 
that  can  be  done  for  want  of  more  power,  but  the  best  that  in- 
finite wisdom  can  devise,  and  infinite  goodness  desire. 

N.  W.  Bat  do  you  not  think  that  God  "  prefers,  all  things 
considered,  holiness  to  sin,  in  all  instances,  in  which  the  latter 
takes  place?" 

Tli.  No ;  else  he  would  bring  it  to  pass.  I  think  God 
chooses  that  every  event  should  take  place  just  as  it  does,  be- 
cause he  saw  it  to  be  wisest  and  best,  that  every  event  should 
take  place  just  as  it  does. 

N.  W.  Then  you  hold  to  the  old  doctrine,  that  "  sin  is  a 
good  thing  ;"  you  hold,  that  "  sin  is  the  very  end  of  man's  cre- 
ation, the  highest  end  of  his  being,  the  chief  end  of  man ;" 
that  "  mankind  are  bound  to  believe  that  they  shall  please  and 
glorify  God  more  by  sin,  than  by  obedience,  and  therefore  act 
accordingly." 

Th.  No ;  I  do  not  hold  any  such  things ;  and  I  consider  it 
as  a  slander  to  have  them  imputed  to  me.  And  I  never  heard 
of  any  that  held  so  ;  and  I  consider  you  as  a  slanderer  of  our 
venerable  fathers,  when  you  impute  to  them  sentiments  which 
they  would,  every  one,  have  rejected  with  abhorrence.  They 
believed,  as  I  do,  that  whatever  takes  place  is  for  the  best ;  and 
that  the  sin  which  takes  place  God  makes  the  means  of  good ; 
and  so,  as  the  means  of  good,  he  chooses  it  should  take  place. 
As  to  the  sin  of  Joseph's  brethren,  in  selling  him  into  Egypt, 
they  believed  that  his  brethren  "thought  evil  against  him. 


488  THE  PILGRIM'S  PROGRESS 

while  God  meant  it  unto  good."  And  as  to  the  sin  of  Judas, 
in  betraying  Christ,  they  did  not  think  it  was  "  a  good  thing  ;" 
but  they  thought  it  was  the  means  of  Christ's  death,  which 
was  the  means^of  making  atonement  for  the  sins  of  the  world. 
The  evil  they  condemned  ;  but  the  good  they  rejoiced  in,  and 
gave  thanks  for ;  saying  with  the  apostle,  in  relation  to  that 
event,  "  thanks  be  unto  God  for  his  unspeakable  gift." 


CHAPTER  LXVIII. 

New-way.  I  still  insist  that  it  would  be  better  if  there  was 
no  sin,  and  no  misery,  in  the  universe.  And  I  am  so  sure  of 
this,  that  I  conclude,  since  God  has  not  hindered  sin  and  mis- 
ery from  coming  into  existence,  it  was  because  he  was  unable 
to  hinder  them. 

Thoughtful.  I  should  not  be  quite  so  sure  that  I  understood 
all  things,  when  I  had  seen  but  a  small  part  of  them.  I 
should  conclude,  that  if  God  is  infinite  in  knowledge,  he  knows 
what  is  for  the  best ;  if  he  is  infinite  in  goodness,  he  chooses 
what  is  for  the  best ;  and  if  he  is  infinite  in  power,  nothing  can 
prevent  him  from  accomplishing  what  he  sees  for  the  best. 
You  choose  rather  to  limit  his  power,  than  believe  that  he  can 
bring  good  out  of  evil,  and  make  sin  the  means  of  any  good  ; 
while  I,  not  seeing  any  occasion  to  limit  the  power  of  God,  con- 
clude that  the  sin  and  misery  which  exist,  must  be  the  means 
of  good  in  some  way,  whether  I  can  discover  it  or  not. 

JV".  W.  Say  it  out.  Tell  us  that  "  sin  is  the  very  end  of 
man's  creation,  the  highest  end  of  his  being,  the  chief  end  of 
man." 

Th.  I  always  think  a  man  feels  his  deficiency  in  fair  argu- 
ment, when  he  resorts  to  abuse  and  misrepresentation.  If  you 
think  my  views  wrong,  and  are  able  to  show  wherein,  with  de- 
cency and  clearness,  do  so.  I  think  that  mercy  is  a  glorious 
attribute  of  God,  and  that  it  is  desirable  it  should  be  seen,  in 
its  full  and  perfect  exercise.  But,  in  order  that  mercy  should 
be  exercised,  there  must  be  sinners  to  save.  And  if  sinners 
are  to  be  saved,  Christ  must  die.  And  if  Christ  must  die,  he 
must  have  betrayers  and  murderers.  If  sin  had  never  come 
into  the  world,  and  men  had  never  been  redeemed  by  the  blood 
of  Christ,  there  could  have  been  nothing  known  of  the  mercy 
of  God :  this  glorious  trait  of  his  character  had  been  forever 


IN    THE    NINETEENTH    CENTURY.  489 

unseen.  I  believe  that  in  connection  with  the  work  of  redemp- 
tion, in  its  final  results,  enough  more  will  be  seen  of  the  glo- 
rious character  of  God,  than  could  have  been  seen  without  it, 
to  show  the  wisdom  and  goodness  of  that  system  of  events, 
which  includes  the  redemption  of  sinners,  and  stop  every 
mouth,  and  lead  all  intelligent  beings  to  conclude  it  was  best 
that  man  should  fall. 

JV.  W.  If  God  chooses  on  the  whole  to  have  all  things  take 
place  just  as  they  do,  then  he  chooses  that  all  the  sin  which 
takes  place,  should  be  committed  ;  and  how  can  he  be  sincere 
in  forbidding  it  ? 

Th.  In  his  prohibitions  he  expresses  his  feelings  towards  sin, 
as  it  is  in  its  own  nature.  Sin  is  wrong.  And  when  God  for- 
bids it,  he  expresses  its  true  nature,  and  his  real  feelings  to- 
wards it.  But  when  he  decrees  it,  and  brings  it  to  pass  in  his 
providence,  he  indicates  what  his  judgment  is  of  its  results.  In 
all  those  cases  in  which  he  decrees  it,  it  is  because  the  good  of 
the  results  overbalances  the  evil,  and  renders  it  on  the  whole 
desirable  that  the  event  should  take  place.  As  in  the  case  of 
the  death  of  Christ,  by  wicked  hands,  more  good  than  evil  has 
resulted  from  this  event,  so  that  it  has  always  been  regarded 
by  the  Church  a  matter  of  thankfulness  and  praise,  that  Christ 
has  died. 

N.  W.  If  I  could  know  beforehand,  that  the  sin  which  I  am 
about  to  commit  will  be,  on  the  whole,  for  the  best,  then  it  will 
be  my  duty  to  commit  it,  will  it  ? 

Th.  No,  indeed.  What  is  best  on  the  whole  is  not  the  rule  of 
your  conduct.  Your  knowledge  is  not  sufficiently  extensive  to 
render  it  the  proper  rule  for  you,  if  there  were  no  other  objec- 
tion. What  is  right  in  itself,  as  expressed  in  the  divine  law,  is 
a  suitable  rule.  This  is  easily  understood,  and  applied  to  all 
cases. 

N.  W.  "  It  is  extensively  maintained  that  virtue  consists  in 
utility,  that  is,  that  such  is  the  nature,  relations,  and  tenden- 
cies of  things,  that  greater  happiness  will  result  from  virtue  or 
holiness,  than  from  vice  or  sin.  How  then  can  sin,  in  the  na- 
ture of  things,  be  the  necessary  means  of  greater  good  ?" 

Th.  Do  you  maintain  this  sentiment  ? 

N.  W.  It  is  not  necessary  for  me  to  say  whether  I  do  or 
not.  It  belongs  to  you  to  answer  the  objection  which  grows 
out  of  it. 

Th.  If  virtue  was  founded  in  utility,  vice  would  be  founded 
in  inutility.  But  I  do  not  admit  any  such  sentiment ;  and  I 
think  you  ought  to  avow  and  defend  it,  if  you  believe  it ;  or 
else  not  bring  forward  objections  which  you  do  not  yourself 
believe.  The  rain  and  the  sun  are  very  useful,  but  they  are 


490 

not  virtuous.  A  man  may  act  with  a  bad  intention,  and,  by 
mistake,  accomplish  good,  while  he  intends  evil.  But  he  is 
not  virtuous.  It  is  right  for  God  to  make  what  is  best  on  the 
whole,  the  rule  of  his  decrees  and  providence,  provided  only 
that  he  maintains  the  eternal  principles  of  moral  rectitude.  If 
he  could  have  a  good  reason  for  sending  Joseph  into  Egypt, 
he  was  justified  in  making  use  of  his  brethren  as  instruments 
in  sending  him  there,  provided  he  did  not  infringe  upon  their 
moral  agency,  nor  violate  any  rule  of  rectitude. 

JV.  W.  I  think  it  wrong  for  God  to  decree  that  a  man  should 
sin,  and  then  punish  him  for  doing  it. 

Th.  So  Arminians  said  a  great  while  ago.  But  the  objec- 
tion has  no  more  force  now  than  it  had  in  the  days  of  Paul. 
"  Thou  wilt  say  then  unto  me,  why  doth  he  yet  find  fault  ?  for 
who  hath  resisted  his  will  ?"  Do  you  need  to  be  told  why  God 
finds  fault  ?  He  finds  fault  with  our  bad  intentions.  In  the 
case  of  the  king  of  Assyria,  (Is.  x.  7,)  "  Howbeit,  he  meancth 
not  so,  neither  doth  his  heart  think  so ;  but  it  is  in  his  heart  to 
destroy  and  cut  off  nations,  not  a  few."  He  found  fault  with 
the  bad  intention  of  Joseph's  brethren  ;  for,  while  God  meant 
good  to  him,  they  meant  evil.  And  so  in  all  cases.  He  over- 
rules our  wickedness,  and  makes  it  accomplish  the  good  he 
designs ;  but  he  blames  us  for  the  evil  we  intend ;  and  will 
punish  us  for  it,  except  we  repent. 

N.  W.  How  can  he  require  men  to  repent  of  having  done 
that  which  was  wisest  and  best  ?  Why  should  I  wish  I  had 
done  that  which  was  not  best  ? 

Th.  True  repentance  consists  in  sorrow  for  sin  for  its  own 
evil  nature.  The  repentance  of  Judas  consisted  in  sorrow 
for  sin  for  its  consequences,  and  wishing  he  had  done  differ- 
ently. If  you  have  sinned,  with  as  much  advantage  to  the 
universe  as  Judas  did,  that  is  no  reason  why  you  should  not 
loathe  and  abhor  your  sin  for  its  own  evil  nature,  and  yourself 
on  account  of  it.  I  would  have  you  exercise  true  repentance, 
not  the  repentance  of  Judas. 

Ar d.  I  should  like  to  know  how  Mr.  New-way  thinks  sinners 
can  be  converted. 

N.  W.  The  Spirit  of  God  will  convert  them  if  they  do  not 
resist  his  influences.  But  "  in  all  cases  the  grace  of  God  may 
be  effectually  resisted." 

Ard.  What  will  his  influences  do  ? 

N.  W.  "  He  brings  the  truths  of  the  Bible  into  contact  with 
the  understanding  and  moral  sensibilities  of  the  sinner,  in  such 
a  manner,  that  he  is  induced  or  persuaded  voluntarily  to  shun 
the  threatened  evil  and  choose  the  proffered  good."  "  We 
know  of  no  other  effectual  hold  which  this  divine  agent  can 


IN    THE    NINETEENTH    CENTURY.  491 

have  on  the  sinner  whom  he  would  turn  from  the  error  of  his 
ways."  To  change  the  heart  by  direct  agency  I  conceive  to  be 
impossible.  "  If  there  were  no  other  way  to  overcome  the 
selfish  principle  but  by  direct  assault,  then,  for  aught  we  can 
see,  the  moral  transformation  of  the  soul  were  hopeless,  even 
to  Omnipotence." 

Th.  What  need  of  any  influences  of  the  Spirit  at  all  ? 

N.  W.  "  The  necessity  of  the  influence  of  the  Holy  Spirit 
in  regeneration  results  solely  from  the  voluntary  perverseness 
of  the  sinner's  heart." 

Th.  Then  you  do  not  think  the  angels  in  heaven  need  any 
of  the  influences  of  the  Holy  Spirit  to  produce  their  holy  af- 
fections ;  and  the  man  Christ  Jesus,  who  never  had  any  "  vol- 
untary perverseness  of  heart,"  could  have  had  no  influences  of 
the  Spirit  to  make  him  holy. 

N.  W.  That  is  not  for  me  to  say. 

Th.  It  ought  to  be  for  you  to  say.  If  your  scheme  has  left 
so  many  matters  unsettled,  I  think  it  time  for  you  to  review  it, 
and  settle  some  fundamental  principles.  The  angels  are  de- 
pendent, and  need  the  Holy  Spirit  to  continue  them  holy,  as 
really  as  sinners  do  to  make  them  so.  The  man  Christ  Jesus 
was  eminently  full  of  the  Holy  Spirit  from  the  time  of  his  bap- 
tism. At  that  time  a  dove  descended  and  rested  upon  him,  in 
token  of  his  receiving,  abundant  qualifications  from  the  Spirit 
for  the  work  on  which  he  was  about  to  enter.  The  prophet 
says  of  him,  "  And  there  shall  come  forth  a  rod  out  of  the  stem 
of  Jesse,  and  a  branch  shall  grow  out  of  his  roots.  And  the 
Spirit  of  the  Lord  shall  rest  upon  him,  the  spirit  of  wisdom 
•and  understanding,  the  spirit  of  counsel  and  might,  the  spirit 
of  knowledge,  and  of  the  fear  of  the  Lord."  "  Behold  my 
servant  whom  I  uphold  ;  mine  elect,  in  whom  my  soul  de- 
lighteth ;  I  have  put  my  Spirit  upon  him  :  he  shall  bring  forth 
judgment  to  the  Gentiles."  And  at  the  commencement  of  his 
ministry,  he  is  represented  as  saying,  "  The  Spirit  of  the  Lord 
God  is  upon  me ;  because  the  Lord  hath  anointed  me  to  preach 
good  tidings  unto  the  meek  :  he  hath  sent  me  to  bind  up  the 
broken-hearted,  to  proclaim  liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound."  I  cannot  think 
that  these  were  miraculous  influences  only ;  but  all  the  influ- 
ences which  are  employed  in  producing  holy  affections.  What 
do  you  think  is  the  temper  of  the  sinner's  mind  by  nature  ? 

N.  W.  I  think  it  is  wholly  sinful,  being  wholly  selfish. 

Ard.  That  sounds  right. 

Th.  Perhaps  it  is  not  exactly  right, however.  What  do  you 
mean  by  that  ? 

N.  W.  I  mean  that  every  man  by  nature  seeks  his  happiness 


492  THE  PILGRIM'S  PROGRESS 

in  the  things  of  this  world.  That  is  what  I  mean  by  selfish- 
ness. But  the  converted  man  seeks  his  happiness  in  God  and 
his  favor. 

Th.  Then  he  is  equally  selfish  in  both,  according  to  the  gen- 
eral and  authorized  use  of  terms.  For  you  make  his  own  hap- 
piness his  ultimate  end  in  both  cases. 

N.  W.  Certainly.  "  Of  all  specific  voluntary  action,  the 
happiness  of  the  agent,  in  some  form,  is  the  ultimate  end." 
A  choice  which  does  not  terminate  on  personal  happiness  as  its 
ultimate  end,  is  a  choice  without  a  reason. 

Th.  Not  so.  A  man  may  love  God  for  what  he  is  in  him- 
self. Is  that  a  choice  without  a  reason  ?  He  prefers  that  God 
should  glorify  himself,  because  he  is  worthy  to  be  thus  glori- 
fied. Is  that  a  choice  without  a  reason  ? 

N.  W.  I  think  such  a  choice  contrary  to  human  conscious- 
ness. 

Th.  You  mean  your  own  consciousness,  perhaps ;  but  you 
are  not  authorized  to  say  it  is  contrary  to  the  consciousness  of 
others.  Multitudes  have  thought  themselves  conscious  of  such 
an  experience,  and  have  considered  it  Christian  experience.  If 
you  have  had  no  such  experience,  allow  me  to  admonish  you  to 
renounce  your  hope,  and  not  resume  it,  till  you  have  such  an 
experience  to  found  it  upon. 

N.  W.  My  theory  of  Christian  experience  is  this  :  "  Let  the 
sinner,  as  a  being  who  loves  happiness,  take  into  consideration 
the  question  whether  the  highest  happiness  is  to  be  found  in 
God  or  in  the  world.  Let  him  pursue  the  inquiry  until  it  re- 
sults in  the  conviction  that  such  happiness  is  to  be  found  in 
God  only ;  and  let  him  follow  up  the  conviction  with  that  in- 
tent and  engrossing  contemplation  of  the  realities  which  truth 
discloses,  and  with  that  stirring  up  of  his  sensibilities  in  view  of 
them,  which  shall  invest  the  world,  when  considered  as  his  only 
portion,  with  an  aspect  of  gloom,  and  even  of  terror,  and  which 
shall  chill  and  suspend  his  present  active  love  of  it ;  and  let  the 
contemplation  be  persevered  in,  till  it  shall  discover  a  reality 
and  an  excellence  in  the  objects  of  holy  affection,  which  shall 
put  him  upon  direct  and  desperate  efforts  to  fix  his  heart  upon 
them  ;  and  let  this  process  of  thought,  of  effort,  and  of  action, 
be  entered  upon  as  one  which  is  never  to  be  abandoned,  until 
the  end  proposed  by  it  is  accomplished — until  the  only  living 
and  true  God  is  loved  and  chosen,  as  his  God  forever ; — and 
we  say,  that  in  this  way  the  work  of  his  regeneration  through 
grace  may  be  accomplished." 

Th.  Let  me  see  if  I  understand  this  process.  1.  The  selfish 
principle  is  suspended  ;  that  is,  the  present  love  of  the  world. 
2.  Self-love  takes  its  place ;  which  is  a  mere  desire  of  happi- 


IN    THE    NINETEENTH    CENTURY.  493 

ness,  and  is  neither  holy  nor  sinful.  All  opposition  to  God  and 
aversion  to  holiness  ceases.  3.  The  sinner  becomes  favorably 
inclined,  has  sincere  desires  after  holiness,  and  is  disposed  to 
exert  himself  to  the  utmost  to  do  his  duty.  He  makes  direct 
and  desperate  efforts  to  fix  his  heart  upon  the  objects  of  holy 
affection.  In  all  this  he  is  using  the  means  of  regeneration, 
without  either  holy  or  sinful  exercises.  4.  He  succeeds,  at  last, 
in  choosing  God  and  his  service,  as  the  best  means  of  securing 
his  own  happiness  forever.  Is  this  the  process  ? 

N.  W.  Yes  ;  that  is  it,  in  substance,  in  every  case  of  regen- 
eration. 

Th.  No,  never.  A  man  may  be  converted  from  one  degree 
of  selfishness  to  another,  in  that  way ;  but  no  man  is  ever  so 
converted  to  God.  A  change  of  heart  is  quite  a  different  change 
from  that. 

N.  W.  Pray  tell  your  reasons  for  so  decided  a  condemnation 
of  it. 

Th.  There  is  no  suspension  of  the  selfish  principle,  till  the 
sinner  submits  unconditionally  to  God.  There  is  no  period  be- 
fore regeneration,  that  the  sinner  actually  becomes  neutral,  and 
performs  actions  which  have  no  moral  character.  The  sinner 
does  not  take  God  as  the  portion  of  his  soul  in  consequence  of 
any  "  direct  and  desperate  efforts,"  to  that  effect.  When  the 
love  of  God  is  shed  abroad  in  his  heart,  it  is  so  easy  that  he 
cannot  help  it ;  and  he  does  not  need  any  desperate  efforts.  It 
is  amazing  to  me,  that  any  one  who  has  experienced  a  change 
of  heart  should  be  disposed  to  listen  a  moment  to  such  dreamy 
philosophy. 

Ard.  I  would  rather  adhere  to  the  old  doctrine,  that  "  the 
Holy  Spirit  does  by  direct  efficiency  change  the  heart,  and  thus 
produce  holy  affections." 

Th.  To  show  that  this  progressive  philosophy  is  wrong,  it  is 
sufficient  to  advert  to  the  directions  which  the  Bible  gives  to 
sinners.  "  My  son,  give  me  thy  heart,  and  let  thine  eyes  ob- 
serve my  ways. — Wash  you,  make  you  clean ;  put  away  the 
evil  of  your  doings  from  before  mine  eyes ;  cease  to  do  evil, 
learn  to  do  well. — Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his  thoughts ;  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him  ;  and  to  our  God,  for  he  will 
abundantly  pardon."  Here  are  certain  definite  things  to  be 
done ;  but  there  are  no  directions  to  set  about  suspending  the 
selfish  principle,  to  get  ready  to  take  them  into  consideration, 
nor  make  "  desperate  efforts,"  or  any  thing  like  it. 

Then  Mr.  New-way  fell  behind,  and  the  pilgrims  continued, 
as  follows : 

Ard.  I  should  like  to  hear  something  more  about  the  Holy 
42 


494 

Spirit's  striving  to  convert  sinners,  and  finding  himself  unable. 
I  hear  a  great  deal  of  language  which  implies  that,  from  people 
whom  I  can  scarcely  think  to  mean  so. 

Th.  I  think  we  may  lay  this  down  as  a  fundamental  truth, 
that  whatever  the  Holy  Spirit  strives  to  do,  he  does.  He  is 
not  such  an  agent  as  to  begin  to  do  any  thing,  and  be  unable 
to  finish. 

Ard.  Is  it  not  commonly  thought  that  the  Holy  Spirit  strives 
with  sinners  in  general  under  the  Gospel,  and  endeavors  to  per- 
suade them  to  attend  to  its  call,  sometimes  with  success  and 
sometimes  without  ? 

Th.  We  often  hear  language  which  might  be  so  understood. 
And  it  is  entirely  consistent  with  the  views  of  Mr.  New-way, 
and  all  the  Arminians.  But  I  do  not  think  any  one  who  means 
to  take  the  Bible  for  his  guide,  will  choose  to  use  language 
which  teaches  that  the  Holy  Spirit  cannot  do  all  he  strives 
to  do. 

Ard.  What  is  meant  by  the  declaration,  "  My  Spirit  shall  not 
always  strive  with  man?" 

Th.  It  was  spoken  to  Noah,  as  an  intimation  how  long  he 
would  suffer  the  word  spoken  through  him  to  be  opposed  and 
rejected,  which  was  a  hundred  and  twenty  years  longer,  while 
the  ark  was  in  building.  The  same  way,  that  is,  through  the 
word,  the  Holy  Spirit  strives  with  the  wickedness  of  the  wicked 
now ;  and  they  grieve  him  by  their  opposition  to  the  truth. 

Ard.  You  think  it  is  the  power  of  God  that  awakens  the  sin- 
ner, and  produces  conviction  of  sin,  do  you  not  ? 

Th.  Certainly ;  it  is  the  power  of  God.  But  it  is  not  so 
clear,  that  it  ought  to  be  considered  a  part  of  the  office  work 
of  the  Holy  Spirit.  That  seems  to  be  rather  to  produce  holy 
affections.  Those  in  hell  will  have  awakening  and  conviction, 
of  the  same  nature  that  sinners  do  here  ;  but  I  do  not  recollect 
any  scripture  which  implies  that  the  Holy  Spirit  will  have  any 
office  work  to  do  in  hell.  After  the  day  of  judgment,  his 
office  work  will  be  in  heaven. 

Ard.  I  thought  you  did  not  say  quite  enough  to  Mr.  New- 
way  in  relation  to  the  question,  whether  God  could  create  a 
world  of  intelligent  creatures,  and  keep  sin  out  of  it. 

Th.  It  is  hard  to  talk  with  such  a  man.  He  is  so  dark  and 
doubtful  about  his  own  statements,  and  so  ready  to  misconstrue 
those  of  others.  This  age  has  scarce  furnished  an  example  of 
so  unfair  a  disputant.  I  wished,  therefore,  to  say  but  little  to 
him. 

Ard.  He  seems  to  think  that  intelligent  creatures  are  such  as 
the  Divine  Being  himself  cannot  control.  And  that  the  choice 
to  the  divine  mind  at  the  creation  was,  between  having  a  race 


IN    THE    NINETEENTH    CENTURY.  495 

of  intelligent  creatures  whose  actions  he  should  not  be  able  to 
control,  or  having  no  intelligent  creatures  at  all. 

Tit.  Yes ;  that  seems  to  be  his  view  of  the  subject.  But  I 
think  there  is  another  view  of  it  which  may  be  taken.  Suppose 
a  period  antecedent  to  the  work  of  creation.  Suppose  the  Di- 
vine Being  engaged  in  deliberation  respecting  that  work.  Sup- 
pose the  inquiry  to  be,  whether  it  is  best  to  have  intelligent 
creatures  which  should  be  mere  machines,  if  that  could  be. 
Or,  was  it  best  to  have  intelligent  creatures  which  should  be 
incapable  of  being  controlled  in  their  moral  actions.  Or,  was 
it  best  to  have  intelligent  creatures  which  should  be  free  and 
accountable  agents,  and  yet  entirely  under  the  control  of  the 
Divine  Being  ?  A  few  profess  to  believe  the  first  plan  was 
adopted.  Mr.  New- way  and  the  Arminians  appear  to  believe 
the  second  plan  was  adopted.  I  believe  the  third  plan  was 
adopted.  And  I  suppose  that  most  men  will  admit,  that,  if  it 
was  possible,  the  Divine  Being  could  not  hesitate  in  preferring 
it.  If  the  third  plan  was  possible,  if  God  could  make  intelli- 
gent and  accountable  creatures,  who  should  be  entirely  under 
his  control,  who  should  be  subjects  of  probation,  be  capable  of 
virtuous  and  vicious  conduct,  feel  in  themselves  conscious  of 
being  praise  or  blameworthy,  according  as  their  acts  are  right 
or  wrong,  and  be  suitable  subjects  of  future  rewards  and  pun- 
ishments, all  will  admit  that  these  would  be  the  creatures  he 
would  make.  But  if  he  should  make  a  world  of  accountable 
creatures  whom  he  could  not  control,  he  could  not  have  any 
plan  to  accomplish  by  them,  which  would  not  be  liable  to  be 
entirely  frustrated.  If  he  made  them,  intending  they  should  be 
always  holy,  they  might  sin,  and  fill  the  world  with  misery.  If 
lie  intended  they  should  be  suitable  subjects  of  redeeming 
grace,  they  might  not  sin,  and  so  might  disappoint  the  most 
important  end  for  which  the  world  was  made.  Whatever  wise 
and  benevolent  plans  he  had  formed,  and  designed  those  crea- 
tures to  be  fit  instruments  to  execute,  would  all  be  liable  to  be 
defeated  through  their  perverseness.  If  he  wanted  Joseph  to 
go  into  Egypt,  his  brethren  might  take  his  life,  as  they  at  first 
counselled  to  do.  If  he  wanted  to  have  his  people  so  treated 
in  Egypt  as  to  make  them  willing  to  leave  it,  he  would  not  be 
able  to  "  turn  the  heart  of  the  Egyptians  to  hate  his  people,  and 
to  deal  subtilly  with  his  servants."  If  he  wanted  the  kings  of 
the  earth  "to  agree  and  give  their  kingdom  to  the  beast,  until 
the  words  of  God  should  be  fulfilled,"  he  would  not  be  able  to 
"  put  into  their  hearts"  thus  to  "  fulfil  his  will."  Creatures  of 
this  sort,  whom  he  could  not  control,  would  never  be  suitable 
instruments  to  accomplish  any  of  his  wise  and  benevolent  de- 
signs. And  we  may  be  certain  that  he  would  not  make  his 


496  THE  PILGRIM'S  PROGRESS 

intelligent  creatures  such,  if  it  was  possible  to  make  them  de- 
pendent and  yet  active.  If  he  could  make  them  intelligent, 
accountable  creatures,  and  yet  such  as  he  could  control,  in  all 
respects,  without  doing  any  violence  to  their  moral  ao-encv,  we 
may  be  certain  that  these  are  the  creatures  he  would  make. 
And  why  should  we  not  believe  that  we  are  such  creatures  ? 
Are  we  conscious  that  we  choose  between  objects  before  us  ? 
So  we  should  be,  if  God  caused  us  to  choose.  Are  we  con- 
scious that  it  is  we  that  walk  in  God's  statutes,  and  keep  his  judg- 
ments and  do  them  ?  So  we  should  be,  if  it  was  he  that  put 
his  Spirit  within  us,  and  caused  us  to  walk  in  his  statutes.  Are 
we  conscious  that  it  is  we  who  repent,  and  believe,  and  obey  ? 
So  we  should  be,  if  it  was  he  that  caused  us  to  repent,  believe, 
and  obey.  Are  we  conscious  that  it  is  we  who  work  out  our 
own  salvation  with  fear  and  trembling  ?  So  we  should  be,  if 
it  was  he  that  worketh  in  us  both  to  will  and  to  do,  of  his  good 
pleasure.  Does  any  one  say  he  does  not  feel  any  influence  from 
without?  Nor  does  he  feel  sensible  of  those  influences  which 
other  spirits  exert  upon  him,  only  by  their  effects.  No  one  can 
say,  he  is  conscious  that  no  influence  from  without  is  exerted 
upon  him.  If  there  is  any  impossibility  involved  in  the  decla- 
ration that  God  can  make  a  free  and  accountable  agent,  who 
shall  be  subject  to  his  entire  control,  let  that  impossibility  be 
shown.  It  cannot  be  shown.  For  Omnipotence  can  do  any 
thing  which  does  not  involve  a  contradiction ;  and  there  is  no 
contradiction  in  that.  If  God  has  decreed  that  a  man  shall 
act  freely,  it  is  no  contradiction  to  say,  that  he  does  act  freely, 
and  that  the  divine  decree  secures  his  acting  freely.  If  we  were 
to  affirm,  that,  if  God  has  decreed  that  a  man  shall  act  freely, 
that  decree  hinders  him  from  acting  freely,  such  a  declaration 
would  be  a  contradiction.  But  there  is  no  contradiction  in 
affirming,  that  God  has  made  angels,  and  men,  and  devils,  in- 
telligent and  accountable  agents,  and  yet  so  that  they  are  under 
his  entire  control,  and  that  he  can  do  his  pleasure  in  the  armies 
of  heaven,  and  among  the  inhabitants  of  the  earth,  and  none 
can  stay  his  hand,  or  resist  his  will,  or  say  unto  him,  What  do- 
est  thou  ? 

Ard.  It  is  certainly  the  most  comforting  doctrine  to  believe 
that  God  can  do  all  he  desires,  and  is  therefore  a  being  whom 
we  can  trust  at  all  times. 


IN    THE    NINETEENTH    CENTURY.  497 


CHAPTER    LXIX. 

BY  this  time  the  pilgrims  were  approaching  the  stile  which 

led  over  into  By-path  Meadow,  and  they  perceived  near  it  a 

large  building,  apparently  intended  for  the  residence  of  many 

ersons,  and  if  they  might  judge  from  the  number  of  faces  they 

aw. at  the  windows,  very  well  filled.     As  they  approached, 

Mr.  Confident  came  out,  and  invited  them  in,  saying : 

Walk  in,  brethren,  and  refresh  yourselves.  This  way  is  very 
rough,  and  your  feet  tender,  I  perceive ;  and  we  have  a  very 
interesting  company  of  pilgrims  in  the  house,  with  whom  you 
can  spend  some  time  very  profitably.  Walk  in;  this  is  the 
place  where  Mr.  Bold  and  myself  have  been  recently  stationed 
for  the  instruction  of  pilgrims.  And  we  have  a  very  goodly 
company  of  both  sexes,  who  have  made  great  advances  in  holy 
living,  and  can,  no  doubt,  help  your  progress  much. 

Ardent.  I  would  rather  go  forward  in  our  journey.  For 
though  the  way  just  here  is  rather  rough,  and  my  feet  tender, 
I  think  that  is  no  reason  for  stopping,  but  rather  for  pressing 
on  with  the  greater  diligence  ;  I  wish  to  imitate  a  saint  of  old, 
whose  motto  was,  "  Faint,  yet  pursuing." 

Confident.  But  we  can  give  you  something  to  relieve  your 
faintness,  and  furnish  you  with  sandals  which  will  be  easy  to 
your  feet ;  and  help  you  greatly,  in  every  way.  Come  in, 
come  in. 

Tli.  What  evidence  do  you  offer  us,  that  you  are  authorized 
to  say  these  things  to  us  ? 

Con.  Our  great  success.  Since  Mr.  Bold  and  myself  have 
united  our  efforts,  this  institution  has  been  greatly  built  up, 
and  our  pupils  have  made  wonderful  progress  in  holy  living. 
And,  through  their  preaching  and  ours,  in  various  places,  the 
true  views  of  Christian  perfection  are  making  great  ad  van 

Tli.  Success  did  not  prove  Jacob  and  his  mother  right  in 
tlieir  attempt  to  obtain  the  blessing  from  Isaac  which  he  de- 
signed for  Esau.  Success  did  not  prove  Mahomet  right  in  the 
doctrines  he  propagated  so  rapidly.  We  do  not  admit  that 
principle  at  all. 

Con.  I  was  once  weary  and  heavy  laden,  as  you  are ;  and 
went  mourning  from  day  to  day.  I  longed  after  holiness,  but 
could  not  find  it.  I  "  knew  not  the  Gospel  in  my  daily  expe- 
rience, as  a  life-giving  and  peace-giving  Gospel."  I  was  "per- 
petually and  vainly  struggling,  by  dint  of  resolutions,  against 


498  THE  PILGRIM'S  PROGRESS 

the  resistless  current  of  carnal  propensities.  In  this  hopeless 
bondage  I  was  daily  crying  out,  '  Who  shall  deliyer  me  from 
the  body  of  this  death  T  and  here  I  should  have  remained,  if  I 
had  not  found  out  a  better  way."  "  If  there  is  no  other  means 
of  leading  a  holy  life,  but  by  forcing  my  way,  by  dint  of  per- 
sonal effort,  through  the  dead  sea  of  my  carnal  propensities,  I 
may  as  well  give  over  the  struggle  first  as  last." 

Ard.  What  new  discoveries  have  you  made,  of  which  you 
think  so  highly  ? 

Con.  The  secret  of  holy  living.  It  is  to  go  to  Christ  for 
sanctification,  as  well  as  for  justification. 

Ard.  Why  is  it  any  better  to  go  to  him,  than  to  the  Holy 
Spirit,  for  sanctification  ?  I  thought  the  Christian  world  were 
agreed  that  the  Holy  Spirit  is  the  sanctifier,  and  that  it  is  his 
peculiar  office  work  to  be  so. 

Con.  He  is,  in  one  sense ;  for  it  is  his  office  work  to  "  take 
the  things  of  Christ  and  show  them  to  us."  And  as  he  thus 
makes  us  see  the  provision  which  Christ  has  made  for  our 
sanctification,  so  that  we  may  go  to  Christ  for  it,  he  may  be 
said  in  some  sort  to  be  our  sanctifier. 

Th.  You  make  him  a  sanctifier  in  the  same  sense  that  you 
make  any  minister  who  preaches  your  doctrine  a  sanctifier. 
You  take  away  his  sanctifying  agency  altogether,  and  leave 
nothing  for  him  to  do,  but  what  every  minister  can  do,  in  a 
less  degree. 

Con.  I  do  not  admit  that  the  heart  of  a  free  agent  can  be 
influenced  in  any  other  way  than  by  moral  suasion.  The  Holy 
Spirit  exhibits  light  before  the  mind,  which  is  the  only  way  he 
can  influence  men. 

Th.  I  am  satisfied  that  the  Scriptures  ascribe  much  more  to 
the  influence  of  the  Holy  Spirit,  in  the  work  of  man's  redemp- 
tion, than  you  do.  It  is  the  work  of  the  Spirit  to  change  the 
heart,  by  a  new-creating  act  of  divine  power ;  and  it  is  the 
work  of  the  Spirit  to  produce  every  holy  exercise  in  the  saints, 
by  the  same  exertion  of  his  power,  and  thus  carry  on  the  work 
till  its  completion.  It  is  God  the  Spirit  "  which  worketh  in  us 
both  to  will  and  to  do  of  his  good  pleasure,  and  causes  us  to 
walk  in  his  statutes,  and  to  keep  his  judgments  and  do  them." 
As  I  understand  the  work  of  redemption,  it  is  proper  to  ask 
the  Father,  for  Christ's  sake,  to  send  the  Spirit  to  do  these 
things. 

Ard.  I  would  like  to  hear  a  more  full  statement  of  these 
new  discoveries. 

Con.  You  shall.  The  great  difficulty  which  most  Chris- 
tians feel  in  respect  to  holy  living,  is  the  want  of  a  child-like 
spirit.  If  the  mind  could  always  be  in  this  state,  how  easy  it 


IN    THE    NINETEENTH    CENTURY.  .  499 

would  be  to  avoid  all  sin,  and  perfectly  to  obey  all  the  divine 
requisitions.  This  spirit  Christians  often  resolve  to  cherish. 
They  find  their  resolutions,  however,  wholly  inefficient  to  move 
the  heart.  To  remedy  the  difficulty,  they  resort  to  their  Bibles, 
and  to  prayer,  and  renew  their  resolutions  with  increasing  ear- 
nestness. Still  the  heart  remains  comparatively  unmoved ;  and 
whatever  effect  is  produced  by  such  means,  very  soon  passes 
away  "  like  the  morning  cloud,"  leaving  in  the  heart  the  same 
aching  void  as  before.  Now,  while  the  Christian  is  thus  re- 
solving and  re-resolving,  and  constantly  sliding  back  to  the 
cheerless  state  from  which  he  started,  while,  in  spite  of  his 
efforts,  he  is  perpetually  sinking  deeper  and  deeper  in  the 
"mire  and  deep  waters,"  suppose  the  divine  Redeemer  should 
pass  along,  and  say  to  his  weary  and  desponding  disciple,  "  If 
you  will  at  once  cease  from  all  these  vain  efforts,  and  yield 
yourself  up  to  my  control,  relying  with  implicit  confidence  in 
my  ability  and  faithfulness,  I  will  enter  into  a  covenant  with 
you,  that  I  will  myself  shed  abroad  in  your  heart  that  '  perfect 
love  which  casteth  out  fear,'  that  filial  and  affectionate  spirit 
which  you  have  vainly  endeavored  to  induce  in  your  own  mind. 
I  will  so  present  the  truth  to  your  apprehension,  that  your 
heart's  purest  and  best  affections  shall  constantly  and  sponta- 
neously flow  out  towards  me.  I  will  secure  you  in  a  state  of 
perfect  and  perpetual  obedience  to  every  command  of  God,  and 
in  the  full  and  constant  fruition  of  his  presence  and  love."  Such 
a  message  would  be  to  the  believer,  afflicted,  tossed  with  tem- 
pest, and  not  comforted,  as  life  from  the  dead.  This  is  pre- 
cisely what  the  Lord  Jesus  Christ  offers  to  do  for  you,  as  the 
Mediator  of  the  new  covenant.  With  the  Psalmist  you  can 
say,  "  I  will  run  in  the  way  of  thy  commandments,  when  thou 
shalt  enlarge  my  heart."  Christ  is  now  ready  thus  to  enlarge 
your  heart,  that  under  the  spontaneous  flow  of  pure  and  per- 
fect love,  you  may  do  the  whole  will  of  God.  Till  your  faith 
is  fastened  upon  Christ,  as  the  life  and  light  of  the  soul,  as  the 
"quickening  Spirit,"  who  alone  is  able  to  breathe  into  your 
heart  the  breath  of  spiritual  life,  all  your  efforts  after  holiness 
will  be  vain. 

Ard.  If  I  understand  the  scheme,  it  is  this :  Christ  will 
make  me  perfect,  if  I  will  believe  in  him  for  it.  Is  it  so  ? 

Con.  Yes.  "  Christ  presents  himself  to  us  as  a  Saviour  in 
this  sense,  that  he  is  both  able  and  willing  to  meet  fully  every 
real  demand  of  our  being ;  in  other  words,  perfectly  to  supply 
all  our  necessities."  "  Perfect  faith  is  a  full  and  unshaken  con- 
fidence in  Christ,  as  in  all  respects,  at  all  times,  and  in  every 
condition,  a  full  and  perfect  Saviour,  a  Saviour  able  and  willing 
to  meet  every  possible  demand  of  our  being." 


500 

Tli.  I  suppose  this  faith  must  be  personal,  perfect,  and  con- 
tinual. It  must  be  my  act,  originating  from  myself,  and  not 
another ;  it  must  be  perfect  faith,  not  mixed  with  unbelief,  for 
that  would  render  it  unacceptable ;  and  it  must  not  cease,  and 
its  place  be  occupied  by  unbelief,  or  all  its  good  effects  would 
cease. 

Con.  Certainly ;  you  are  right  in  these  conclusions. 

Th.  Then,  if  I  exercise  a  perfect  faith,  I  am  perfect  already, 
and  do  not  need  any  thing  to  make  me  perfect.  If  I  must  con- 
tinue to  exercise  a  perfect  faith,  and  never  cease,  I  must  con- 
tinue to  be  perfect,  and  never  cease.  And  all  this  is  from 
myself.  You  talk  about  Christ,  but  seem  to  mean  self.  You 
express  great  obligations  to  Christ ;  but  you  evidently  make 
self,  as  Brainerd  said  of  some  in  his  day,  "  the  beginning,  cen- 
tre, and  end  "  of  all  your  religion.  But  I  have  other  objections 
to  your  statement.  What  you  describe  as  the  common  expe- 
rience of  those  Christians  who  are  not  perfect,  I  do  not  admit 
to  be  true  at  all.  I  cannot  allow  it  to  be  Christian  experience. 
You  speak  of  the  want  of  a  child-like  temper.  I  do  not  admit 
that  any  one  can  be  a  Christian  who  has  not  such  a  temper  in 
a  good  degree.  I  do  not  expect  it  to  be  perfect,  indeed,  but  I 
expect  it  to  be  a  true  and  really  child-like  temper,  and  if  it  is 
as  much  wanting  as  you  represent,  I  conclude  the  subject  is 
cut  off  by  the  declaration,  "  If  any  man  have  not  the  spirit  of 
Christ,  he  is  none  of  his."  You  next  represent  Christians  as 
attempting  to  promote  this  spirit  by  resolution.  In  this  I 
think  you  do  them  great  injustice.  God  requires  them  to  do 
certain  things,  not  to  resolve  nor  promise.  Real  Christians,  I 
must  think,  cherish  the  filial  temper,  by  acting  it  out,  by  doing 
what  is  required  of  them  ;  and  hypocrites  cherish  their  own 
delusions  by  resolutions  and  promises,  which  fall  short  of  what 
is  required.  You  then  say,  "to  remedy  the  difficulty,  they 
resort  to  their  Bibles  and  to  prayer,  and  renew  their  resolu- 
tions with  increasing  earnestness.  Still  the  heart  remains  com- 
paratively unmoved ;  and  whatever  effect  is  produced  by  such 
means,  very  soon  passes  away  like  the  morning  cloud,  leaving 
in  the  heart  the  same  aching  void  as  before."  No  sir,  no.  This 
is  not  the  Christian's  course.  He  resorts  to  his  Bible,  indeed, 
and  to  prayer,  and  is  greatly  refreshed  and  strengthened.  He 
says  with  the  Psalmist,  "  0  how  love  I  thy  law  !  it  is  my  med- 
itation all  the  day."  "How  sweet  are  thy  words  unto  my 
taste  !  yea,  sweeter  than  honey  to  my  mouth."  "  Unless  thy 
law  had  been  my  delights,  I  should  then  have  perished  in  mine 
affliction."  « I  have  rejoiced  in  the  way  of  thy  testimonies,  as 
much  as  in  all  riches.  I  will  meditate  in  thy  precepts,  and 
have  respect  unto  thy  ways.  I  will  delight  myself  in  thv 


IN    THE    NINETEENTH    CENTURY.  501 

statutes  ;  I  will  not  forget  thy  word."  "  Thy  testimonies  also 
are  my  delight  and  my  counsellors."  "Mine  eyes  prevent  the 
night  watches,  that  I  might  meditate  in  thy  word."  "  Con- 
sider how  I  love  thy  precepts ;  quicken  me,  0  Lord,  according 
to  thy  loving  kindness."  "  I  rejoice  at  thy  word,  as  one  that 
findeth  great  spoil."  "  This  is  my  comfort  in  my  affliction  ; 
for  thy  word  hath  quickened  me."  "  I  will  never  forget  thy 
precepts  ;  for  with  them  thou  hast  quickened  me."  This  resort 
to  the  word  of  God  and  prayer  does  not  prove  so  useless  to 
the  real  Christian,  as  you  seem  to  wish  us  to  believe.  It  is 
the  way  to  promote  his  sanctification,  according  to  the  prayer 
of  our  Lord,  "  Sanctify  them  through  thy  truth :  thy  word  is 
truth."  And  it  is  the  way  which  all  real  saints,  from  the 
Psalmist  down,  have  found  most  effectual  to  their  progress  hi 
holiness  and  their  joy  in  the  Lord.  It  is  not  the  real  saint,  in 
the  faithful  use  of  these  means,  but  some  other  character, 
whom  you  describe,  as  finding  in  his  bosom  "  the  same  aching 
void  as  before,  and  sinking  deeper  and  deeper  in  the  mire  and 
deep  waters."  And  when  you  represent  the  Saviour  as  com- 
ing to  such  a  weary  and  desponding  disciple,  afflicted,  tossed 
with  tempest,  and  not  comforted,  and  saying  to  him,  "  Cease 
from  all  these  vain  efforts,"  you  commit  an  outrage  on  the 
blessed  Redeemer,  of  which  you  ought  to  be  ashamed.  When, 
where  did  he  authorize  any  such  declaration  to  be  made  in  his 
name  ?  When  did  he  tell  his  disciples  to  cease  from  reading 
and  meditating  in  the  Holy  Scriptures,  and  from  prayer,  as 
means  of  sanctification,  and  look  away  from  these  as  vain 
efforts  ?  No.  He  directed  his  hearers  to  "  search  the  Scrip- 
tures ;"  the  Bereans  were  commended  because  they  "  searched 
the  Scriptures  daily."  And  the  Psalmist  expresses  the  expe- 
rience of  every  true  Christian,  when  he  says :  "  The  law  of  the 
Lord  is  perfect,  converting  the  soul :  the  testimony  of  the 
Lord  is  sure,  making  wise  the  simple.  The  statutes  of  the 
Lord  are  right,  rejoicing  the  heart:  the  commandment  of  the 
Lord  is  pure,  enlightening  the  eyes.  The  fear  of  the  Lord  is 
clean,  enduring  forever ;  the  judgments  of  the  Lord  are  true 
and  righteous  altogether.  More  to  be  desired  are  they  than 
gold,  yea,  than  much  fine  gold ;  sweeter  also  than  honey  and 
the  honeycomb.  Moreover  by  them  is  thy  servant  warned ; 
and  in  keeping  of  them  there  is  great  reward." 

I  think  you  arc  wrong  also  as  to  the  faith  you  call  upon  us 
to  exercise,  in  order  to  become  perfect.  If  I  can  understand 
your  terms,  it  is,  I  must  believe  that  Christ  will  make  me  per- 
fect, and  he  will  make  me  perfect.  Is  that  it  ? 

Con.  Yes.  It  is  "  the  apprehension  of  Christ,  as  a  present 
Saviour,  able  and  willing  to  meet  all  the  demands  of  our  being. 


502 

The  actual  reception  of  him,  and  surrender  of  our  whole  being 
to  his  control;  with  the  peaceful  expectation  of  realizing,  in 
our  own  experience,  a  blessed  fulfilment  of  all  lie  has  prom- 
ised." "  Do  you  Avish  to  put  the  highest  possible  honor  upon 
Christ?  'Open  your  mouth  wide/  with  the  joyful  confi- 
dence that  he  will  fill  it.  Cast  all  your  cares  upon  him.  Be- 
lieve.  that  in  him  you  are  complete,  and  seek  and  expect  from 
him  the  most  perfect  fulness." 

Th.  You  do  not  speak  quite  as  explicitly  as  I  could  wish ; 
and  yet,  I  think  there  can  be  but  one  meaning'  attached  to  your 
words.  I  must  "  believe  that  in  him  I  am  complete ;"  and  I 
am  so.  I  must  "  seek  of  him,  and  expect  the  most  perfect 
fulness  ;"  and  I  shall  obtain  it.  Now,  then,  I  have  some  in- 
quiries to  make  about  this  faith  ;  for  I  do  not  think  it  is  faith 
at  all,  but  presumption.  To  believe  a  thing  to  be  true,  with- 
out  eAndence,  is  presumption.  If  the  thing  is  true,  but  we  be- 
lieve it  Avithout  evidence  of  its  truth,  our  belief  is  not  faith  but 
presumption.  Much  more,  if  we  believe  a  thing  true,  Avhich 
is  not  true,  is  our  belief  not  faith,  but  presumption.  Do  you 
admit  this  ? 

Con.  I  will  admit  it,  for  the  present ;  but  to  what  does 
it  tend  ? 

Th.  We  shall  see  hereafter.  If  a  thing  is  true,  and  there  is 
evidence  of  its  truth  which  would  warrant  me  to  believe  it,  it 
is  true,  and  my  disbelief  of  it  cannot  make  it  false ;  nor  can 
my  belief  of  it  make  it  any  more  true.  It  is  true  before  I  be- 
lieve it,  and  Avill  remain  true,  whether  I  believe  it  or  not.  It 
is  true  that  Christ  died  on  the  cross  to  make  atonement  for  sin, 
and  I  have  in  the  Holy  Scriptures  sufficient  evidence  of  its 
truth,  to  warrant  me  to  believe  it.  It  is  trite,  before  I  believe 
it,  and  whether  I  believe  it  or  not ;  and  if  I  refuse  to  believe 
it,  that  will  not  make  it  untrue. 

Con.  You  seem  inclined  to  be  metaphysical,  I  see  :  but,  go 
on. 

Th.  Metaphysical,  indeed.  I  have  often  thought  of  a  re- 
mark I  heard  made  when  I  was  young,  that  no  man  was  greatly 
against  metaphysics,  unless  he  found  metaphysics  were  against 
him,  I  am  just  laying  doAvn  some  plain  distinctions,  to  help 
us  see  Avhat  faith  is,  and  how  to  distinguish  it  from  pre- 
sumption. If  they  are  not  right,  please  to  show  wherein. 

Con.  I  wish  to  hear  your  objections  now. 

Th.  Well,  then.  You  would  have  me  believe  that  Christ 
will  keep  me  from  all  sin  ;  and  you  assure  me  that  if  I  will 
only  believe  so,  I  shall  find  it  true.  The  thing  I  am  to  believe 
is,  that  Christ  will  keep  me  from  all  sin.  If  this  is  true,  so  as 
to  be  an  object  of  faith,  it  is  true,  whether  I  believe  it  or  not 


IN    THE    NINETEENTH    CENTURY.  503 

It  is  true  before  I  believe  it,  and  will  remain  true  if  I  never  be- 
lieve it.  Its  truth  can  be  shown  by  evidence,  or  I  can  never 
be  warranted  to  believe  it.  But  this  is  not  so,  and  even  you 
yourself  do  not  pretend  that  it  is  so.  For  you  make  its  truth 
to  depend  upon  my  faith.  It  is  not  true  before  I  believe  it ; 
it  never  will  be  true,  unless  I  believe  it.  I  must,  therefore, 
believe  without  evidence,  which  is  not  faith  but  presumption. 
I  must  believe  a  lie,  in  order  to  make  it  a  truth.  And  if  I  do 
believe  that  lie,  it  will  make  it  a  truth. 

Con.  Not  so.  I  call  upon  you  to  believe  that  Christ  is  both 
able  and  willing  to  save  you  from  all  sin,  if  you  will  only  look 
to  him,  and  trust  in  him  to  do  it.  And  that  I  insist  is  true, 
before  you  believe  it,  and  whether  you  believe  it  or  not. 

Th.  You  include  too  much  in  one  proposition.  That  Christ 
is  able  to  save  me  from  all  sin,  if  he  chooses,  I  have  no  doubt 
is  true,  and  was  a  truth  before  I  believed  it.  That  he  is  wil- 
ling to  save  me  from  all  sin,  is  a  phrase  of  uncertain  import, 
from  the  frequent  misunderstanding  of  which,  I  believe  great 
mistakes  often  result,  fraught  with  ruin  to  precious  souls.  In 
itself  considered,  every  holy  being  must  will  the  salvation  of  all 
men,  and  of  the  devils  too ;  because  a  holy  being  can  have  no 
pleasure  in  the  death  of  him  that  dieth.  But,  all  things  con- 
sidered, holy  beings  will  the  punishment  of  the  devils,  and  of 
the  finally  impenitent,  and  of  all  that  God  shall  see  best  to 
make  the  monuments  of  his  justice  forever.  Now,  that  Christ, 
in  itself  considered,  wills  me,  and  every  other  Christian,  and 
every  sinner,  and  every  devil,  to  be  perfectly  holy,  all  the 
time,  I  have  no  doubt.  But  that  he  wills  it,  all  things  con- 
sidered, and  will  bring  it  to  pass  ;  and  has  given  such  assu- 
rance of  it  as  warrants  me  to  believe  he  will  bring  it  to  pass, 
must  be  the  question  between  us.  If  you  affirm  that  it  is  a 
truth  that  he  will  keep  me  from  all  sin,  so  that  I  am  warranted 
in  believing  it,  then  that  is  a  truth  before  I  believe  it,  and  will 
remain  a  truth  whether  I  believe  it  or  not ;  and  my  faith  is  no 
necessary  condition  at  all.  And  if  you  affirm  that,  I  ask  foi 
the  evidence. 

Con.  I  appeal  to  your  own  system  of  belief.  Do  you  not 
say  that  Christ  is  both  able  and  willing  to  save  all  that  will 
put  their  trust  in  him  ?  And  do  you  not  consequently  call 
upon  sinners  to  repent  of  their  sins,  and  come  to  Christ,  and 
be  saved  ? 

Th.  Yes.  But  in  this,  I  do  not  ask  any  one  to  believe  any 
thing  but  what  is  a  truth,  and  will  remain  a  truth,  whether  he 
believes  it  or  not.  It  is  a  truth  that  Christ  is  able  and  willing 
to  save  all  who  comply  with  the  Gospel  terms.  That  will  re- 
main true,  whether  you  or  I  believe  it,  or  not.  And  when  I 


504 

invite  sinners  to  forsake  their  sins,  and  come  to  Christ,  I  do  not 
ask  them  to  believe  any  thing  but  what  is  true,  and  will  remain 
true,  whether  they  believe  it  or  not. 

Con.  Do  not  you  ask  them  to  accept  of  Christ  as  their  Sav- 
iour, and  believe  that  he  will  save  them  ? 

Th.  No,  not  as  you  seem  to  understand  it.  I  ask  them  to 
accept  of  Christ  as  their  Lord  and  King,  for  he  is  so.  I  do 
not  ask  them  to  believe  he  will  save  them,  as  any  part  of  jus- 
tifying faith  ;  for  it  is  not.  It  would  be  presumption  for  them 
to  believe  any  such  thing,  till  they  have  had  time  to  obtain  evi- 
dence of  its  truth.  When  they  have  been  long  enough  in  the 
exercise  of  the  Christian  graces,  and  in  the  performance  of 
Christian  duties,  to  perceive  in  themselves  the  existence  of  the 
Christian  temper,  and  compare  it  with  the  word  of  God,  and  in 
this  way  get  evidence  that  they  are  new  creatures  in  Christ 
Jesus,  then  they  may  believe  that  he  intends  to  save  them; 
and  do  it  with  good  reason.  Till  then,  it  would  be  presumption 
and  sin,  for  them  to  believe  it. 

Con.  What,  then,  is  your  definition  of  saving  faith  ? 

Th.  "  A  cordial  reception  of  the  truths  of  the  Gospel."  It 
is  an  exercise  of  the  heart,  for  the  apostle  says,  "  with  the 
heart  man  believeth  unto  righteousness."  It  presupposes  an 
exercise  of  the  understanding,  but  does  not  consist  in  that. 
For  the  devils  believe  with  the  understanding,  while  their  heart 
is  not  right.  The  truths  of  the  Gospel,  the  method  therein 
revealed  of  saving  sinners  through  the  atoning  blood  of  Christ, 
are  presented  to  the  mind ;  they  are  apprehended  by  the  un- 
derstanding, and  consented  to  by  the  heart.  It  is  the  cordial 
reception  of  these  truths,  which  constitutes  the  essence  of 
saving  faith.  I  suppose  it  is  commonly  exercised,  in  the  first 
instance,  while  the  subject  of  it  is  not  thinking  of  himself  or 
his  own  salvation  at  all.  But  while  he  is  expecting  to  be  lost, 
he  discovers  a  glory  and  beauty  in  the  provision  by  which  others 
can  be  saved,  in  a  manner  honorable  to  God  and  happy  for  the 
universe ;  and  he  approves  of  it,  and  rejoices  in  it.  The  ques- 
tion whether  he  is  to  have  a  personal  interest  in  it,  is  entirely 
a  subsequent  question,  and  frequently  does  not  occur  for  days 
afterwards. 

Con.  You  asked  for  evidence  of  the  correctness  of  my  views. 
I-will  give  you  some.  In  the  first  place,  I  observe,  that  the 
general  design  of  Christ's  death  is,  to  redeem  his  people  from 
all  iniquity.  "  Who  gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity,  and  purify  unto  himself  a  peculiar  people, 
zealous  of  good  works."  "  Who  his  own  self  bare  our  sins  in 
his  own  body  on  the  tree,  that  we,  being  dead  to  sins,  should 
live  unto  righteousness:  by  whose  stripes  ye  were  healed." 


IN    THE    NINETEENTH    CENTURY.  505 

"  Even  as  Christ  also  loved  the  Church,  and  gave  himself  for 
it ;  that  he  might  sanctify  and  cleanse  it  with  the  washing  of 
water  by  the  word,  that  he  might  present  it  to  himself  a  glo- 
rious Church,  not  having  spot  or  wrinkle,  or  any  such  thing ; 
but  that  it  should  be  holy  and  without  blemish."  Do  not  such 
declarations  as  these  prove  that  it  was  Christ's  object  to  have 
a  Church  of  redeemed  sinners,  and  to  have  them  perfect  ? 

T/i.  Yes.  But  when  ?  These  texts,  and  many  others  like 
them,  lead  me  to  look  forward  to  the  complete  deliverance 
from  sin  of  every  believer ;  but  not  in  this  world.  Christ  has 
begun  the  work  of  redemption  long  ago,  and  is  carrying  it  on 
with  a  steady  progress ;  and  when  it  is  completed,  the  world 
will  stand  no  longer.  As  this  world  was  made  to  be  a  suit- 
able place  for  that  work,  when  that  work  shall  have  been  com- 
pleted, this  world  will  pass  away.  And  as  the  work  in  gen- 
eral is  progressive,  so  with  each  individual ;  it  begins  in  his  re- 
generation ;  it  is  carried  on  through  sanctification  of  the  Spirit, 
by  means  of  various  scenes  and  trials,  and  imperfections,  while 
he  continues  in  this  world,  till  he  is  ripened  for  heaven ;  and 
then  his  soul  leaves  this  sin-polluted  body,  and  goes  to  join  the 
spirits  of  just  men  made  perfect  hi  heaven.  Christ's  object 
will  be  attained,  in  his  own  time  ;  but  it  is  wholly  gratuitous 
for  you  to  say  it  shall  be  done  instantaneously,  or  in  a  less  time 
than  the  whole  duration  of  this  mortal  life. 


CHAPTER    LXX. 

Confident.  I  allege  the  promises  of  the  new  covenant.  The 
old  covenant  was  the  moral  law,  which  required  perfect  holi 
ness  as  the  condition  of  justification.  The  new  covenant  re 
quires  perfect  holiness,  but  makes  faith  the  condition.  And 
the  great  distinction  between  these  two  covenants  is,  that  what 
the  old  requires,  the  new  promises.  "  For  example,  the  first 
covenant  requires  of  the  creature  perfect  and  perpetual  holi- 
ness. The  new  covenant  promises  to  the  believer  perfect  and 
perpetual  holiness."  In  support  of  my  views  I  refer  to  the  fol- 
lowing passages:  "Behold  the  days  come,  saith  the  Lord, 
when  I  will  make  a  new  covenant  with  the  house  of  Israel  and 
with  the  house  of  Judah ;  not  according  to  the  covenant  that 
I  made  with  their  fathers,  in  the  day  when  I  took  them  hy  the 
hand,  to  lead  them  out  of  the  laud  of  Egypt;  because  thev 
43 


506  THE 

continued  not  in  my  covenant,  and  I  regarded  them  not,  saith 
the  Lord.  For  this  is  the  covenant  that  I  will  make  with  the 
house  of  Israel  after  those  days,  saith  the  Lord  ;  I  will  put  my 
laws  into  their  mind,  and  write  them  in  their  hearts  :  and  I  will 
be  to  them  a  God ;  and  they  shall  be  to  me  a  people.  And 
they  shall  not  teach  every  man  his  neighbor,  and  every  man 
his  brother,  saying,  know  the  Lord  ;  for  all  shall  know  me, 
from  the  least  to  the  greatest ;  for  I  will  be  merciful  to  their 
unrighteousness,  and  their  sins  and  their  iniquities  will  I  re- 
member no  more." 

Th.  This  appears  to  promise  the  conversion  of  the  Jews  at 
the  millennium  ;  but  says  nothing  about  their  being  made  per- 
fectly holy  in  this  life, 

Con.  Take  it  in  connection  with  other  passages :  "  And  I 
will  give  them  one  heart  and  one  way,  that  they  may  fear  me 
forever,  for  the  good  of  them  and  of  their  children  after  them  ; 
and  I  will  make  an  everlasting  covenant  with  them,  that  I  will 
not  turn  away  from  them  to  do  them  good  ;  but  I  will  put  my 
fear  in  their  hearts,  and  they  shall  not  depart  from  me/'  "  Then 
will  I  sprinkle  clean  water  upon  you,  and  ye  shall  be  clean ; 
from  all  your  filthiness,  and  from  all  your  idols  will  I  cleanse 
you.  A  new  heart,  also,  will  I  give  you,  and  a  new  spirit  will 
I  put  within  you ;  and  I  will  take  away  the  stony  heart  out  of 
your  flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I  will 
put  my  Spirit  within  you,  and  cause  you  to  walk  in  my  statutes, 
and  ye  shall  keep  my  judgments,  and  do  them."  "And  the 
Lord  thy  God  will  circumcise  thy  heart,  and  the  heart  of  thy 
seed,  to  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  that  thou  mayest  live." 

Th.  These  also  appear  to  be  promises  of  the  future  conver- 
sion of  the  Jewish  nation,  and  their  return  to  their  own  land, 
where  they  shall  live  during  the  millennium,  in  great  quietness 
and  prosperity.  I  see  nothing  which  can  be  construed  into  a 
promise  of  perfect  holiness,  unless  it  is  the  phrase,  "  to  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul." 
And  that  you  know  was  required  by  Philip  of  the  eunuch  in 
order  to  be  baptized  :  "  If  thou  believest  with  all  thy  heart  thou 
mayest." 

Con.  He  professed  perfect  love.  And  that  is  "the  most 
natural  form  of  Christian  experience."  And  I  think  it  is  the 
form  it  would  usually  assume,  if  young  converts  were  not  per- 
verted by  wrong  instruction. 

Th.  It  is  not  strange,  perhaps,  that  young  converts  should 
think  they  are  completely  delivered  from  sin ;  and  then,  when 
they  find  out  that  they  are  not,  should  go  to  the  other  ex- 
treme, and  think  they  have  not  been  converted.  But  that  an 


IN    THE '  NINETEENTH    CENTURY.  507 

old  Christian,  who  has  had  time  to  learn  how  changeable  his 
own  heart  is,  should  imagine  he  is  free  from  sin,  is  not  easy  to 
explain. 

Con.  Do  you  deny  my  argument  from  the  new  covenant  ? 

Th.  I  deny  your  application  of  it.  If  it  proves  that  any 
Christians  are  perfect  in  this  world,  it  proves  that  all  are.  For 
none  are  Christians  but  those  who  believe  in  Christ ;  and  it  is 
the  first  act  of  faith  which  gives  them  an  interest  in  the  cov- 
enant of  grace.  This  covenant  promises  them  persevering 
grace,  and"  a  final  deliverance  from  all  sin.  If  it  promises  also 
a  complete  deliverance  now,  it  promises  the  same  to  all.  Your 
notion  of  a  part  believing  in  Christ  for  justification  only,  and 
obtaining  that,  while  they  struggle  on  in  hopeless  bondage  to 
their  own  sinful  propensities;  while  another  part  believe  in 
Christ  for  complete  deliverance,  and  obtain  it,  is  a  figment  of 
your  own,  for  which  you  have  given  no  evidence  that  I  have 
seen. 

Con.  I  quote  the  apostle  to  the  Thessalonians :  "  And  the 
very  God  of  peace  sanctify  you  wholly ;  and  I  pray  God  your 
whole  spirit,  and  soul,  and  body,  be  preserved  blameless  unto 
the  coming  of  our  Lord  Jesus  Christ.  Faithful  is  he  that 
calleth  you,  who  also  will  do  it." 

Th.  This  appears  to  mean  all  the  Thessalonians.  And  if  it 
applies  to  other  churches,  it  doubtless  includes  all  their  truly 
pious  members,  and  not  a  select  few.  But  we  have  not  found, 
in  fact,  in  ancient  or  modern  times,  that  Christians  have  been 
perfect  in  this  life.  And  the  most  eminent  saints  have  been 
the  farthest  from  any  such  apprehension  respecting  themselves. 
This  was  doubtless  a  prayer  for  their  perseverance,  and  final 
victory ;  which  does  apply  to  all  Christians. 

Con.  The  church  covenants,  upon  which  members  are  re- 
ceived, make  all  candidates  for  admission  promise  to  walk  in 
all  the  ordinances  of  the  Lord  blameless.  Why  should  they 
promise  perfect  obedience,  if  it  is  not  expected  of  them  ? 

Th.  I  think,  if  you  will  examine  into  this  matter,  you  will 
find  that  these  covenants  came  into  use,  when  your  views  of 
this  subject  would  have  been  regarded,  if  they  had  been  known, 
as  the  grossest  heresy  ;  and  that  they  have  never  been  under- 
stood by  the  churches  as  promising  perfection,  but  only  sin- 
cere and  persevering  obedience.  They  were  adopted  by  men 
who  acknowledged  the  duty  of  perfect  obedience,  but  who 
were  deeply  sensible  that  they  should  come  short,  and  need 
forgiveness  day  by  day.  If  their  language  implies  what  you 
claim,  perhaps  it  needs  amendment.  But  certainly  its  use  ought 
not  to  be  pleaded  against  the  understanding  and  intention  of 
those  who  adopted  it.  That  does  not  accord  with  my  ideas  of 


508 

honesty.  If  you  claim  to  be  perfect,  you  ought  to  be  honest 
in  your  .arguments,  and  not  resort  to  tricks  and  deception. 

Con.  You  cannot  say  I  have  used  any  tricks  and  deception. 

Th.  I  think  you  have,  in  misrepresenting  the  sentiments  of 
your  opponents.  You  cannot  make  the  excuse  of  ignorance, 
for  you  once  studied  them,  and  professed  to  embrace  them. 
In  your  book  you  represent  us  as  affirming  that  we  ought  "  to 
put  up  that  identical  prayer,  (of  the  apostle  for  the  Thessa- 
lonians,)  with  the  certain  expectation  of  not  receiving  the  bless- 
ing which  we  desire  of  him."  I  think  you  must  know  better. 
We  do  expect  that  all  expressed  in  that  prayer  will  be  accom- 
plished in  ourselves,  and  our  fellow  Christians,  in  Christ's  own 
due  time ;  and  that  at  the  coming  of  our  Lord  Jesus  Christ, 
not  one  will  be  wanting.  I  have  found  it  extremely  difficult 
to  read  your  book,  because  of  the  frequent  occurrence  of  sim- 
ilar acts  of  injustice.  You  represent  us  as  holding  that  per- 
fection is  a  duty,  and  that  we  ought  to  aim  at  it,  and  then  re- 
garding it  as  unattainable ;  and  you  argue  at  length  to  show 
the  absurdity  of  aiming  to  perform  that  which  is  regarded  as 
impracticable.  But  you  know  that  this  is  not  a  fair  represen- 
tation. You  represent  us  as  not  holding  that  Christ  has  made 
adequate  provision  for  the  complete  deliverance  of  his  people 
from  their  sins,  when  you  know  that  we  believe  he  has,  and 
will  carry  it  out  ultimately,  though  not  instantaneously.  You 
represent  us  as  attempting  to  comfort  the  young  convert,  and 
encourage  him  to  remain  under  the  influence  of  inward  corrup- 
tions, regarding  them  as  evidences  of  his  Christian  character. 
Now  this  is  a  gross  misrepresentation.  We  should,  indeed, 
regard  it  as  a  dark  mark  against  him,  if  he  discovered  no  de- 
ficiencies in  himself  from  day  to  day.  But  we  do  not  direct 
him  to  live  contented  in  them,  by  any  means ;  but  to  repent 
of  them,  and  seek  their  pardon  through  Christ,  and  to  pray 
against  them,  and  crucify  them.  I  cannot  think  such  injustice 
towards  those  you  oppose,  is  evidence  of  your  own  perfection, 
or  of  the  rectitude  of  your  cause. 

Con.  Well,  what  do  you  regard  as  evidence  of  the  truth  of 
your  doctrine  of  imperfection  ? 

Th.  The  experience  of  the  most  eminent  Christians  in  all 
ages,  is  one  item  of  proof.  Few  men  are  usually  thought  to 
have  attained  to  so  high  a  degree  of  spirituality  and  eminent 
holiness  as  David  Brainerd.  But  he  saw  many  imperfections 
in  himself.  Edwards  says  of  him:  "  He  was  deeply  affected 
almost  continually  with  his  great  defects  in  religion ;  with  his 
vast  distance  from  that  spirituality  and  holy  frame  of  mind  that 
became  him ;  with  his  ignorance,  pride,  dead  ness,  unsteadiness, 
and  barrenness  !"  Again,  "  He  was  a  mourner  for  sin  all  his 


IN  THE  NINETEENTH  CENTURY.          509 

days.  He  did  not,  after  he  received  comfort,  and  full  satisfac- 
tion of  the  forgiveness  of  all  his  sins,  and  the  safety  of  his  state, 
forget  his  past  sins,  the  sins  of  his  youth,  that  were  committed 
before  his  conversion  ;  but  the  remembrance  of  them,  from  time 
to  time,  revived  in  his  heart,  with  renewed  grief.  And  his 
present  sins,  that  he  daily  found  in  himself,  were  an  occasion 
of  daily,  sensible,  and  deep  sorrow  of  heart." 

But  though  I  mention  David  Brainerd,  I  refer  chiefly  to  the 
Scripture  saints,  such  as  have  the  testimony  of  the  Holy  Spirit 
to  their  superior  excellence.  Noah  is  declared  "  perfect,"  but 
he  came  short  of  sinless  obedience.  Abraham  was  the  father 
of  the  faithful,  and  is  declared  the  friend  of  God ;  but  some  of 
his  sins  are  on  record.  Job  is  pronounced  a  perfect  and  an  up- 
right man ;  and  it  is  said  "  there  is  none  like  him  in  the  earth  ;" 
yet  he  came  short  in  the  day  of  trial,  and  was  deeply  humbled 
in  view  of  his  short  comings.  He  thought  the  conceit  of  sin- 
less perfection  was  a  proof  of  the  contrary ;  and  said,  "  if  I  say 
I  am  perfect,  it  shall  also  prove  me  perverse."  Moses  was  the 
meekest  of  men,  but  he  spoke  unadvisedly  with  his  lips,  and 
was  excluded  from  Canaan  for  his  sin.  David  is  styled  the 
man  after  God's  own  heart ;  but  some  great  defects  are  record- 
ed of  him. 

If  we  come  to  the  New  Testament  saints,  we  shall  find  the 
same  kind  of  experience.  Some  of  them  were  eminent  for  ho- 
liness, but  not  entirely  without  sin.  John  was  the  beloved  dis- 
ciple, yet  he  showed  a  wrong  spirit  when  he  proposed  calling 
down  fire  from  heaven  upon  the  Samaritans.  He  therefore 
spoke  his  own  experience,  as  well  as  that  of  other  Christians, 
when  he  said,  "  If  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us."  Peter  was  an  eminent  saint 
and  apostle ;  but  Peter  has  faults  recorded  of  him,  after,  as  well 
as  before,  the  day  of  Pentecost.  Paul  "  was  not  a  whit  be- 
hind the  very  chiefest  apostles ;"  but  Paul  makes  mention  of 
"  sin  which  doth  so  easily  beset  us,"  as  though  he  was  not  yet 
completely  delivered  from  it.  And  he  needed  "  a  thorn  in  the 
flesh,  the  messenger  of  Satan  to  buffet  him,  lest  he  should  be 
exalted  above  measure,  through  the  abundance  of  the  revela- 
tions "  he  had  received ;  which  would  not  have  been  necessary 
for  a  man  who  had  attained  sinless  perfection. 

It  is  not  according  to  the  analogy  of  the  other  works  of  God, 
that  the  work  of  sanctification  should  be  completed  at  once. 
The  natural  man  is  born  a  helpless  infant ;  he  gains  strength 
and  stature  by  degrees,  and  takes  many  years  to  attain  the 
growth  of  a  perfect  man.  The  new  man,  in  like  manner,  though 
born  at  once,  does  not  attain  perfection  at  once.  He  is  first  a 
babe  in  Christ,  and  he  grows  by  slow  degrees,  as  he  is  fed  by 


510  THE  PILGRIM'S  PROGRESS 

the  sincere  milk  of  the  word.  And  it  takes  many  years,  in 
most  instances,  for  him  to  reach  the  stature  of  full  perfection. 
The  experience  of  the  Christian  is  compared  to  the  morning 
dawn.  "The  path  of  the  just  is  as  the  shining-  light,  that 
shineth  more  and  more  unto  the  perfect  clay."  The  darkness 
is  not  all  dispersed  by  the  first  beam  of  light.  The  light  in- 
c!v:ises  by  slow  degrees,  and  the  darkness  grows  less,  till  at 
last  the  sun  rises,  and  the  perfect  day  has  come  ;  when  the 
Christian  reaches  heaven.  When  God  made  the  world,  he  did 
not  complete  his  work  in  an  instant,  but  took  six  days  to  per- 
form it  in.  When  man  had  fallen,  he  did  not  send  the  Saviour 
at  once ;  but  took  four  thousand  years  to  prepare  the  way  for 
it.  And  he  is  now  taking  another  long  period  to  prepare  the 
way  for  the  final  prevalence  of  the  Gospel  in  the  millennium. 
The  natural  productions  of  the  earth  are  all  progressive.  The 
seed  is  planted  in  the  soil.  It  swells  and  shoots  forth.  It 
springs  up  a  small  plant.  It  grows  up  by  slow  degrees.  At 
length  it  reaches  its  full  size,  and  puts  forth  its  blossoms.  When 
these  have  stood  a  sufficient  time,  they  drop  off,  and  the  young 
fruit  appears.  This,  again,  takes  time  to  grow,  and  further 
time  to  ripen.  At  last  the  ripe  fruit  is  gathered,  and  the  plant 
is  cut  down  and  dies.  To  these  things  the  Scriptures  author- 
ize us  to  compare  the  Christian  life  ;  and  they  are  all  in  accord- 
ance with  the  delineations  of  Christian  experience  which  are 
given  us  in  a  more  direct  manner. 

In  the  seventh  chapter  to  the  Romans  the  apostle  describes 
the  experience  of  every  real  Christian.  I  know  you  deny  this ; 
and  it  is  essential  to  your  scheme  that  you  should.  But  the 
reasons  you  give  are  insufficient.  And  the  chapter  itself  bears 
internal  evidence  that  it  is  his  own  experience  as  a  Christian, 
and  not  as  an  impenitent  sinner,  which  the  apostle  is  describ- 
ing. The  single  phrase,  "  I  delight  in  the  law  of  God  after 
the  inward  man,"  settles  that  question.  No  sinner  ever  does 
that.  The  sinner  is  subject  to  the  carnal  mind.  And  "  the 
carnal  mind  is  enmity  against  God :  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  The  sinner  does  nothing 
but  wrong.  The  Christian  sometimes  does  right,  and  some- 
times wrong.  Accordingly  he  says,  "  For  that  which  I  do,  I 
allow  not ;  for  what  I  would  that  do  I  not ;  but  what  I  hate, 
that  do  I."  What  he  does  in  the  exercise  of  sinful  affections, 
he  allows  not,  but  condemns,  when  in  the  exercise  of  holy  affec- 
tions. And  what  he  would,  what  he  purposes,  when  in  the 
exercise  of  holy  affections,  that  he  does  not  accomplish,  because 
his  affections  change  so  soon.  But  what  he  hates,  when  he 
feels  right,  that  he  does  when  he  feels  wrong.  "  If  then  I  do 
that  which  I  would  not,  I  consent  unto  the  law  that  it  is  good." 


IN    THE    NINETEENTH    CENTURY.  511 

That  is,  if  the  sinful  affections,  which  he  occasionally  exercises, 
are  those  which  he  condemns,  when  he  feels  right,  his  heart 
accords  with  the  divine  law,  at  such  times.  This  is  the  expe- 
rience and  language  of  a  good  man,  whose  affections  frequently 
change,  but  not  of  any  impenitent  sinner.  The  sinner  never 
has  any  conformity  to  the  divine  law,  but  the  saint  has  some. 

These  frequent  changes,  from  right  to  wrong,  and  from  wrong 
to  right,  are  characteristic  of  the  experience  of  the  true  Chris- 
tian. And  he  that  is  practically  ignorant  of  this  warfare,  I  take 
to  be  practically  ignorant  of  true  Christian  experience.  And  I 
think  the  Scripture  plainly  tells  us  what  they  are,  when  it  says, 
"  There  is  a  generation  that  are  pure  in  their  own  eyes,  and 
yet  is  not  washed  from  their  filthiness."  Job  says,  "  if  I  say  I 
am  perfect,  it  shall  also  prove  me  perverse."  The  true  Chris- 
tian, when  he  has  the  clearest  discoveries  of  God,  is  the  most 
humble.  He  says,  "  I  have  heard  of  thee  by  the  hearing  of  the 
ear ;  but  now  mine  eye  seeth  thee ;  wherefore  I  abhor  myself, 
and  repent  in  dust  and  ashes."  "  Then  said  I,  woe  is  me !  for 
I  am  undone ;  because  I  am  a  man  of  unclean  lips,  and  I  dwell 
in  the  midst  of  a  people  of  unclean  lips :  for  mine  eyes  have 
seen  the  King,  the  Lord  of  Hosts."  And  I  would  sum  up 
what  I  have  to  say,  with  the  declaration  of  the  Apostle  James, 
"  In  many  things  we  offend  all."  This  is  a  plain  declaration 
that  in  many  things  all  Christians  offend.  And  I  find  it  ex- 
ceedingly difficult  to  believe  any  one  to  be  a  Christian  who  is 
not  sensible  of  it,  in  his  own  case. 

So  Thoughtful  and  Ardent  went  on  their  way,  and  Mr.  Con- 
fident returned  into  his  house. 


CHAPTER  LXXI. 

Now  I  perceived  that  when  Mr.  Confident  went  into  his 
house,  there  came  out  of  it  the  three  persons  whom  the  pil- 
grims had  fallen  in  with  several  times  before,  Feel-well,  Love- 
self,  and  No-law.  And  as  they  walked  on  rapidly,  they  soon 
came  up  with  Thoughtful  and  Ardent,  and  after  the  usual  sal- 
utations, they  began  to  speak  of  the  house  and  the  teaching 
of  Mr.  Confident  as  follows : 

Feel-well.  What  a  charming  teacher  this  Mr.  Confident  is. 
He  seems  to  know  all  the  secrets  of  Christian  experience.  I 
was  never  more  refreshed  and  edified  at  any  house  of  enter- 
tainment before. 


512  THE  PILGRIM'S  PROGRESS 

Love-self.  And  I  also  found  him  exactly  to  my  mind. 
When  he  saw  me  limping  along,  in  this  hard  road,  he  took 
compassion  on  me,  and  invited  me  in,  and  gave  me  these 
sandals  of  self- righteousness,  which  are  so  very  easy  to  the 
feet.  He  asked  me  why  I  looked  so  sad ;  and  when  I  told 
him  of  my  hard  heart,  and  how  sorely  beset  I  was  with  my 
carnal  propensities,  he  told  me  to  go  to  Jesus  with  them  all, 
and  I  should  obtain  relief.  So  I  went  to  Jesus  with  my 
heart  of  stone,  and  asked  him  to  change  it  into  a  heart  of 
flesh;  and  he  did.  I  went  to  him  with  all  my  carnal  pro- 
pensities, and  asked  him  to  take  them  away,  and  he  did ;  and 
I  have  not  felt  any  of  them  since.  I  regard  him  as  a  man 
of  deep  acquaintance  with  the  human  heart,  and  eminently 
qualified  to  be  a  guide  to  pilgrims. 

-ZV".  L.  I  cannot  think  quite  so  highly  of  him.  I  called  at 
the  Union-house,  in  Westerly  street,  before  I  left  the  town  of 
Vanity,  and  enjoyed  the  benefit  of  instructions  from  those  re- 
siding there ;  and  I  must  think  they  are  quite  before  those 
of  Mr.  Confident.  They  taught  me  that  the  first  act  of  faith 
makes  such  a  change  in  the  believer,  that  Christ  takes  all  his 
sins,  and  gives  him  all  his  righteousness.  Consequently,  that 
I  should  believe  that  Christ  has  come  in  the  flesh,  that  is,  that 
he  has  taken  up  his  abode  in  me ;  and  lives  and  acts  in  me,  and 
that  nothing  I  can  do  can  be  sin  any  more  ;  that  the  Spirit  di- 
rects me  in  all  things,  and  that  I  have  no  longer  any  need  of 
Bibles  and  ordinances,  or  Sabbaths ;  but  being  full,  and  pos- 
sessing all  things,  I  may  rejoice  in  the  Lord  always. 

F.  W.  Does  not  Mr.  Confident  appear  to  be  a  very  happy 
man? 

N.  L.  Yes ;  he  may  be.  And  he  is  going  on  well.  I 
think  he  has  embraced  the  fundamental  principles,  which  will 
lead  him  to  adopt  the  perfect  system,  by  and  by,  when  he  car- 
ries them  out.  His  view  of  faith  is  very  good.  His  views  of 
the  promises  are  good.  And  every  thing,  but  the  notion  of 
having  so  much  of  works  to  be  done.  I  cannot  see  any  neces- 
sity for  this,  if,  by  the  simple  act  of  faith,  I  can  secure  the 
perfection  of  holiness,  and  be  authorized  to  say,  as  he  instructs 
us,  "  we  are  complete  in  him." 

L.  S.  I  like  him  yet  better  for  his  views  of  the  nature  of 
true  religion.  As  far  as  I  can  understand  him,  he  allows  me 
to  think  my  own  happiness  is  the  great  thing  which  demands 
my  regard,  and  is  worthy  of  my  care.  That  I  like.  Then  he 
seems  to  think  that  the  Lord  Jesus  Christ  is  worthy  of  my  love 
and  regard,  chiefly  for  his  great  anxiety  to  secure  my  happi- 
ness. That  I  like ;  that  I  have  always  regarded  as  the  most 
lovely  trait  hi  his  character.  Then  he  allows  me  to  think  that 


IN    THE    NINETEENTH    CENTURY.  513 

faith  consists  in  believing  that  Christ  will  save  me ;  and  that  is 
the  faith  that  I  have  ahvays  tried  to  maintain ;  though  some- 
times my  doubts  would  sadly  prevail.  Now  he  teaches  me  to 
believe  that  Christ  will  keep  me  from  all  sin,  if  I  will  only  be- 
lieve for  it.  And  that  I  have  been  doing  now  for  some  days  ; 
and  I  found  on  my  first  believing,  that  it  made  my  heart  melt 
within  me,  and  flow  out  like  water  ;  though  it  had  before  felt 
heavy  and  cold,  like  a  rock  of  ice.  He  allows  me  to  make  my 
own  happiness  the  beginning,  centre,  and  end,  of  all  my  relig- 
ion ;  which  is  just  what  I  like.  And  therefore  I  like  his  in- 
structions. 

Th.  This  selfish  religion  is  likely  to  prove  your  eternal  ruin, 
as  I  have  warned  you  before.  But  there  is  one  thing  in  your 
statement  which  seems  to  call  for  further  remark.  You  say 
Mr.  Confident  taught  you  to  go  to  Jesus  with  your  heart  of  stone 
to  have  it  changed,  and  with  your  sinful  propensities  to  have 
them  taken  away.  Are  you  sure  you  understand  him  right  ? 

L.  S.  0  yes.  This  was  his  constant  teaching.  He  said, 
"Do  you  believe  that  you  may  bring  to  him  your  temper, 
your  appetites,  your  propensities,  your  entire  habits,  and  have 
them  all  brought  into  sweet  subjection  to  the  will  of  God  ?" 
"  You  say,  my  heart  is  so  hard  and  insensible,  that  nothing  in 
the  universe  will  move  or  melt  it.  Remember,  that  if  you  do 
not  carry  this  very  heart  to  Christ,  that  he  may  take  it  from 
you,  and  if  you  do  not  exercise  special  faith  in  him  to  do  it,  he 
will  be  no  Saviour  to  you  in  any  sense  whatever."  These  are 
his  very  words.  I  am  sure  I  am  right. 

Th.  Then  I  am  sure  that  he  is  wrong.  For  where  does 
the  Bible  tell  us  to  come  to  Christ  just  as  we  are,  and  bring 
our  wicked  hearts  to  be  changed  ?  On  the  contrary,  its  lan- 
guage is,  "  Let  the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts  ;  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  upon  him,  and  to  our  God,  for  he  will 
abundantly  pardon."  Such  is  the  uniform  tenor  of  Scripture. 
"  He  that  covereth  his  sins  shall  not  prosper.  But  whoso  con- 
fesseth  and  forsaketh  them  shall  have  mercy."  "  Wash  you, 
make  you  clean  ;  put  away  the  evil  of  your  doings  from  before 
mine  eyes :  cease  to  do  evil,  learn  to  do  well."  Even  the  Nin- 
evites  understood  that  they  must  "  turn  every  one  from  his  evil 
way,"  in  order  to  escape  destruction.  Joshua  said:  "Put 
away  the  strange  gods  which  are  among  you,  and  incline  your 
heart  unto  the  Lord  God  of  Israel."  Ezekiel  said:  "Re- 
pent, and  turn  yourselves  from  all  your  transgressions,  so  in- 
iquity shall  not 'be  your  ruin.  Cast  away  from  you  all  your 
transgressions,  whereby  ye  have  transgressed  ;  and  make  you 
a  new  heart  and  a  new  spirit ;  for  why  will  ye  die,  0  house  of 


514  THE  PILGRIM'S  PROGRESS 

Israel  ?"  There  is  nothing  in  the  Bible  that  looks  like  a  di- 
rection to  sinners  to  come  to  Christ,  just  as  they  are,  with 
their  hard  and  impenitent  hearts ;  and  if  they  attempt  it,  they 
will  be  deservedly  rejected. 

L.  S.  Does  not  Christ  say,  "Come  unto  me,  all  ye  that 
labor  and  are  heavy  laden,  and  I  will  give  you  rest  ?" 

Th.  Yes ;  but  what  is  coming  to  Christ  ?  Is  it  a  motion 
of  the  body,  or  an  utterance  of  words  by  the  tongue  ?  Is 
it  not  an  exercise  of  the  heart  ? 

L.  S.  I  suppose  it  must  be  an  exercise  of  the  heart. 

Th.  It  is  so.  It  is  a  compliance  with  the  precept,  "  My 
son,  give  me  thy  heart."  It  is  loving  Christ.  To  carry  a 
wicked  heart  to  Christ  is  therefore  an  impossibility.  When 
the  terms  are  fully  explained,  it  is  seen  to  be  an  impossibility. 
It  is  the  same  as  loving  Christ  with  a  heart  full  of  enmity 
against  him.  Those  who  use  such  language,  are  either  de- 
ceived themselves,  or  they  are  deceiving  others.  No  ;  you 
must  put  away  your  idols,  if  you  would  turn  to  the  Lord  with 
acceptance.  You  must  put  away  your  sins  by  repentance ; 
you  must  turn  from  them  with  self-loathing  and  self-abhorrence, 
if  you  would  find  mercy. 

By  this  time  the  pilgrims  had  come  to  the  stile  which  led 
into  By-path  Meadow,  over  which  was  inscribed,  "  The  way  to 
the  mansion  of  Great  Faith,"  which  when  Feel-well  perceived, 
he  said  :  "  This  is  the  way,  brethren,  to  the  best  house  on  the 
road.  Come,  brother  Love-self,  if  you  want  to  increase  your 
faith."  So  he  went  over  the  stile,  followed  by  Love-self  and 
No-law.  But  Thoughtful  and  Ardent  kept  on  their  way. 

And  soon  the  pilgrims  came  to  the  Delectable  Mountains, 
and  were  received  by  the  shepherds,  as  other  pilgrims  had 
been.  And  while  the  pilgrims  were  looking  from  these  moun- 
tains at  the  various  curiosities  which  had  been  shown  to  others, 
they  perceived  from  one  of  the  mountains,  at  a  distance  to  the 
left  hand  of  the  road,  what  looked  like  a  large  body  of  sol- 
diers encamped  on  a  plain ;  upon  which  the  shepherds  said  : 

This  is  a  body  of  the  forces  which  the  Giant  Presumption 
is  collecting  and  training,  for  his  final  assault  upon  the  Prince 
Immanuel  and  his  followers. 

Ard.  Can  any  be  so  foolish  as  to  think  they  can  prevail  in 
such  a  contest  ? 

Shepherds.  None  but  such  as  the  Giant  Presumption  and 
those  that  yield  themselves  to  his  influence.  But  you  have 
read  what  is  said  by  the  prophet  respecting  Gog  and  Magog, 
and  the  vast  army  they  will  collect,  to  make  war  upon  Israel 
in  the  latter  days.  A  great  battle  is  then  to  be  fought,  called 
"  The  battle  of  "that  great  day  of  God  Almighty."  A  general 


IN    THE    NINETEENTH    CENTURY.  515 

coalition  of  the  enemies  of  the  Prince  Immanuel  will  bring  them 
to  their  final  overthrow.  When  they  shall  imagine  that  their 
numbers  and  'strength  are  sufficient  to  secure  the  victory,  and 
shall  begin  to  triumph  already  in  anticipation,  they  shall  expe- 
rience a  total  defeat,  and  be  utterly  destroyed. 

Ard.  I  thought  the  followers  of  Immanuel  were  opposed  to 
the  use  of  carnal  weapons,  and  would  rather  suffer  death,  than 
take  the  sword. 

Shep.  They  are  becoming  more  and  more  of  this  opinion, 
and  perhaps  will  become  entirely  so,  before  this  great  battle. 
It  is  written,  "  They  that  take  the  sword  shall  perish  with  the 
sword."  This  host  of  enemies  to  the  people  of  God  must 
perish  by  the  sword.  But  it  is  not  necessary  for  that  sword 
to  be  in  the  hands  of  the  saints.  It  is  easy  for  God  to  make 
use  of  other  hands,  to  wield  it ;  as  he  has  often  done. 

Th.  I  remember  that  in  the  days  of  Gideon  "  the  Lord  set 
every  man's  sword  against  his  fellow,  even  throughout  all  the 
host."  Of  the  enemies  of  Israel  in  the  days  of  Jehoshaphat, 
when  a  great  multitude  of  the  heathen  came  against  him,  and 
he  sought  the  Lord  for  help,  the  prophet  was  authorized  to 
say,  "Ye  shall  not  need  to  fight  in  this  battle  ;  set  yourselves, 
stand  ye  still,  and  see  the  salvation  of  the  Lord."  Accordingly, 
"  the  Lord  set  ambushments  against  the  children  of  Ammon, 
Moab,  and  Mount  Seir,  which  were  come  against  Judah  ;  and 
they  were  smitten."  They  destroyed  one  another,  "and  none 
escaped."  So  of  Gog  and  his  bands,  God  says,  "  And  I  will 
call  for  a  sword  against  him  throughout  all  my  mountains,  saith 
the  Lord  God  :  every  man's  sword  shall  be  against  his  brother. 
And  I  will  plead  against  him  with  pestilence  and  with  blood  ; 
and  I  will  rain  upon  him,  and  upon  his  bands,  and  upon  the 
many  people  that  are  with  him,  an  overflowing  rain,  and  great 
hail-stones,  fire  and  brimstone." 

SJiep.  So  we  expect  it  will  be  in  the  battle  of  the  great  day. 
When  the  Giant  Presumption  shall  marshal  all  his  hosts,  and 
commence  his  attack,  with  the  expectation  of  utterly  destroy- 
ing the  people  of  God  from  the  earth,  he  and  his  followers  will 
find  they  have  only  brought  destruction  upon  themselves. 

Th.  I  have  been  often  struck  with  a  version  of  the  83rd 
psalm,  which  seems  to  point  to  these  events  : 

"  O  thou,  the  only  good,  and  great,  and  wise, 
Father  of  men,  and  Lord  of  earth  and  skies, 
Thine  awful  silence  break  !  from  heaven's  far  end 
In  countless  myriads,  see  thy  foes  ascend  ; 
Lust,  malice,  pride,  to  waste  thy  kingdom  arm ; 
Fierce  swells  the  tumult,  threatening  roars  the  storm  I 


516 

"  See  from  all  climes  th'embattled  nations  roll ; 
A  world  in  arms,  and  sin  th'  inspiring  soul  ! 
The  North  and  South,  the  East  and  West  combine ; 
The  prince  and  slave,  the  sage  and  savage,  join  ; 
And  power,  and  wealth,  and  skill,  and  fraud,  unite 
The  nost  to  summon,  and  to  arm  the  fight. 

"  Whate'er  ingenious  mischief  can  devise, 
Or  the  tongue  utter,  trained  to  arts  and  lies, 
Or  envy  wish,  or  malice  fell  prepare, 
Or  atheist  hope,  or  bold  blasphemer  dare, 
They  wish,  they  hope,  they  form,  they  dare,  they  try, 
And  sound  the  trump  to  combat  with  the  sky. 

"  As  empty  chaff  before  the  whirlwind  flies, 
In  flames  to  heaven  as  kindled  forests  rise ; 
So  shall  the  nations  vanish  from  thine  eye ; 
Their  cities  sink  ;  the  scattered  islands  fly  ; 
The  hard  rocks  cleave ;  the  tottering  mountains  fall ; 
And  death  and  terror  rend  the  shrinking  ball. 

"  Through  all  their  deep-laid  counsels  madness  send  ; 
Sin  their  foul  source,  and  misery  their  end. 
Amaz'd,  o'erthrown,  to  guilt  a  prey  forlorn, 
Of  shame  the  victims,  and  of  truth  the  scorn ; 
Their  tears  shall  fall ;  to  prayers  their  curses  turn, 
And,  sunk  in  dust,  the  wretched  remnant  mourn." 

So  when  the  shepherds  had  given  to  the  pilgrims  the  necea  - 
sary  cautions  respecting  their  journey,  they  let  them  go,  and 
they  went  on  conversing  as  follows  : 

Ard.  It  has  always  seemed  strange  to  me  that  so  many  of 
the  Christian  world  should  be  disposed  to  justify  the  practice 
of  war,  when  it  is  so  utterly  at  variance  with  the  Spirit  of  the 
Gospel. 

Th.  As  it  was  authorized  in  some  cases  under  the  old  dis- 
pensation, and  the  power  of  Christianity  experienced  a  decline 
so  early  after  the  apostles'  days,  and  wars  against  unbelievers 
were  so  soon  preached  as  a  religious  duty,  perhaps  it  is  not  veiy 
strange  that  many  good  men  should  imbibe  the  notion  that 
wars  are  lawful  in  defence  of  our  lives,  our  liberties,  and  our 
religion. 

Ard.  I  am  happy  to  find,  in  the  history  of  the  Reformation, 
that  Luther  was  opposed  to  any  warlike  measures  in  defence  of 
religion,  but  earnestly  recommended  his  friends  to  seek  help 
from  God  only,  and  depend  on  him  to  defend  them  from  the 
weapons  of  their  enemies. 

Th.  I  should  think  a  simple  reference  to  our  Saviour's  golden 
rule  sufficient  to  settle  the  question :  "  Whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them  ;  for  this  is 
the  law  and  the  prophets."  No  man  in  the  exercise  of  this 
temper  can  deliberately  shoot  down  his  fellow-man,  because  he 


IN    THE    NINETEENTH    CENTURY.  517 

thinks  he  lias  wronged  him  in  his  property  or  character.  He 
will  leave  his  redress  to  him  who  has  said,  "  Vengeance  is 
mine ;  I  will  repay,  saith  the  Lord." 

Ard.  But  if  we  may  not  do  it  to  revenge  wrongs,  may  we 
not  do  it  to  prevent  them  ? 

T/i.  Better  ask  God  to  prevent  them,  as  Jacob  did,  when  he 
learned  that  Esau  was  coming  to  meet  him  with  an  armed 
force.  God  can  turn  the  heart  of  our  enemy  as  easily  as  he 
turned  the  heart  of  Esau.  And  if  he  thinks  best  to  let  us  suf- 
fer, it  is  better  to  do  it  in  the  way  of  obedience,  than  in  the 
way  of  disobedience.  And  one  thing  I  assert,  without  the  fear 
of  successful  contradiction :  there  has  been  more  safety  with- 
out weapons  of  war,  than  there  has  been  with  them.  It  is  also 
one  of  the  commands  of  the  decalogue,  "  thou  shalt  not  kill." 

Ard.  But  this  cannot  be  intended  to  prohibit  the  taking  of 
life  in  all  cases ;  because  in  the  same  law  of  Moses  in  which 
this  is  found,  there  is  also  found  the  direction  to  take  away  the 
life  of  the  murderer,  and  to  punish  several  other  crimes  with, 
death.  And  the  nation  was  authorized  to  carry  on  war  in  cer- 
tain cases. 

Th.  Yes.  This  general  law  was  to  have  its  exceptions,  which 
are  specified.  Murder  was  to  be  punished  with  death,  and  so 
were  several  other  crimes.  And  wars  were  to  be  carried  on  in 
certain  cases.  And  if  any  one  thinks  that  he  is  justified  now 
in  taking  the  sword,  let  him  show  his  authority.  God  com- 
manded Joshua  to  invade  Canaan  and  destroy  the  inhabitants, 
that  he  might  give  the  country  to  Israel.  If  any  one  thinks 
that  God  has  authorized  any  nation  now  to  invade  another,  and 
destroy  them  in  order  to  give  their  land  to  the  invaders,  let  him 
show  the  divine  command  which  authorizes  it.  And  if  he  can- 
not, as  we  know  he  cannot,  let  him  not  venture  to  assume  the 
divine  prerogatives,  nor  take  upon  him  the  control  of  nations, 
merely  to  gratify  his  own  lusts. 


CHAPTER  LXXII. 

Ardent.  You  spoke  of  the  punishment  of  murder  by  the 
death  of  the  murderer,  as  being  authorized  by  the  Divine  Law- 
giver. 

Thoughtful.  Yes.  While  God  says  in  the  decalogue,  "  Thou 
shalt  not  kill,"  he  also  says,  "  Ye  shall  take  no  satisfaction  for 
44 


518 

the  life  of  a  murderer.  He  shall  be  surely  put  to  death.  So 
ye  shall  not  pollute  the  land  wherein  ye  are  ;  for  blood  it  de- 
fileth  the  land  :  and  the  land  cannot  be  cleansed  of  the  blood 
that  is  shed  therein,  but  by  the  blood  of  him  that  shed  it.  De- 
file not  therefore  the  land  which  ye  shall  inhabit,  wherein  I 
dwell :  for  I  the  Lord  dwell  among  the  children  of  Israel." 
"  How  remarkable  is  this  language !  and  how  remarkable  the 
inference  !  The  more  closely  and  nearly  God  condescends  to 
dwell  on  earth  among  his  creatures,  the  more  invariably  must 
the  law  of  death  to  the  murderer  be  executed." 

Ard.  But  you  know  that  those  who  would  abolish  the  pun- 
ishment of  death  for  murder,  often  speak  of  it  as  "a  relic  of 
barbarism,  inhuman,  opposed  to  the  spirit  of  a  refined  and  en- 
lightened age,  a  disgrace  to  the  statute  book,  the  bloody  code, 
teaching  the  fiendish  spirit  of  revenge  ;"  and  when  any  attempt 
to  prove  it  by  the  Bible,  they  cry  out,  "  the  Gospel  and  the 
gallows,  Christ  and  the  hangman." 

Th.  This  is  the  language  of  infidelity,  and  of  abusive  and 
scurrilous  infidelity  too.  That  God  did  authorize  this  punish- 
ment among  the  Jews  is  undeniable.  When  any  call  it  bloody 
and  revengeful,  they  charge  God  with  authorizing  a  bloody  and 
revengeful  spirit,  which  is  downright  blasphemy. 

Ard.  But  many  of  the  laws  of  the  Jews  were  intended  for 
them  only,  as  a  peculiar  people. 

Th.  This  was  not  one  of  them.  For  God  said  to  Noah,  im- 
mediately after  the  flood :  "  Whoso  sheddeth  man's  blood,  by 
man  shall  his  blood  be  shed."  This  was  a  law  of  universal  ap- 
plication, and  intended  to  last  to  the  end  of  the  world.  It  is 
the  statute  of  the  Great  King,  on  that  subject,  and  cannot  law- 
fully be  set  aside  by  man. 

Ard.  But  it  is  alleged,  you  know,  that  this  is  but  a  predic- 
tion, and  is  not  a  law  binding  upon  any. 

Th.  This  allegation  shows  the  weakness  of  the  cause  in  be- 
half of  which  it  is  made.  Look  at  the  connection.  It  was 
immediately  after  the  flood,  when  the  earth  was  about  to  be 
repeopled  by  the  descendants  of  Noah.  God  granted  them 
the  use  of  animal  food,  but  annexed  to  that  grant  a  prohibition. 
"  But  flesh  with  the  life  thereof,  which  is  the  blood  thereof, 
shall  ye  not  eat."  None  will  say  these  are  predictions.  Then 
follows :  "  And  surely  your  blood  of  your  lives  will  I  require ; 
at  the  hand  of  every  beast  will  I  require  it ;  and  at  the  hand 
of  man  :  at  the  hand  of  every  man's  brother  will  I  require  the 
life  of  man.  Whoso  sheddeth  man's  blood,  by  man  shall  his 
blood  be  shed  ;  for  in  the  image  of  God  made  he  man."  It 
has  the  form  of  law  throughout.  And  the  reason  given  can 
apply  only  to  a  law.  It  is  Jehovah's  reason  for  requiring  the 


IN    THE    NINETEENTH    CENTURY.  519 

murderer  to  be  put  to  death.  "  In  the  image  of  God  made 
he  man."  If  it  had  been  a  prediction,  and  not  a  law,  this  rea- 
son would  not  have  been  added.  For  it  is  not  the  reason  why 
men  destroy  each  other's  lives.  They  are  not  so  tender  of  the 
divine  honor,  as  for  that  reason  to  take  the  life  of  him  who 
has  destroyed  the  divine  image  in  his  fellow-man.  It  is  a  good 
reason  why  God  should  establish  such  a  law,  and  make  it  of 
universal  and  perpetual  obligation ;  but  no  reason  at  all  for  a 
mere  prediction. 

Ard.  It  is  said  that  the  milder  spirit  of  the  Gospel  has  done 
away  this  law,  and  required  us  to  exercise  forbearance  and  for- 
giveness towards  those  that  injure  us. 

Th.  So  did  the  spirit  of  true  religion  always.  David  ex- 
pressed it  when  he  prayed  for  his  enemies.  "  They  rewarded 
me  evil  for  good  to  the  spoiling  of  my  soul.  But  as  for  me, 
when  they  were  sick,  my  clothing  was  sackcloth :  I  humbled 
my  soul  with  fasting ;  and  my  prayer  returned  into  mine  own 
bosom."  Solomon  also  says:  "  By  long  forbearing  is  a  prince 
persuaded,  and  a  soft  tongue  breaketh  the  bone.  If  thine  enemy 
be  hungry,  give  him  bread  to  eat ;  and  if  he  be  thirsty,  give 
him  water  to  drink.  For  thou  shalt  heap  coals  of  fire  upon  his 
head,  and  the  Lord  shall  reward  thee."  This  was  the  same 
spirit  that  was  enjoined  by  our  Saviour :  "  Love  your  enemies ; 
bless  them  that  curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use  you  and  persecute  you." 
And  this  is  the  feeling  which  we  are  to  cherish  in  our  hearts, 
even  when  we  are  assisting  to  execute  the  laws  against  crimi- 
nals. As  individuals,  we  are  not  to  indulge  revengeful  feel- 
ings, but  are  to  forgive  those  that  injure  us.  But,  our  duty  as 
citizens,  as  public  officers,  and  law-makers,  if  we  are  called 
to  fill  these  stations,  is,  to  provide  for  the  public  safety,  and 
the  protection  of  all  classes,  by  the  maintenance  of  good  laws, 
and  their  execution  against  such  as  violate  them.  It  is  not 
vengeance  which  human  laws  seek  to  inflict.  It  is  the  protec- 
tion of  the  innocent,  and  the  prevention  of  crime,  by  enforcing 
the  proper  penalty  against  those  who  commit  it.  The  Great 
King  claims  the  execution  of  full  justice  as  his  prerogative.  He 
says,  "Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord."  In  the 
exercise  of  this  prerogative,  he  has  made  it  a  law  that  whoso 
sheddeth  man's  blood,  by  man  shall  his  blood  be  shed.  This 
law  was  repeated  by  Moses.  And  when  the  Gospel  dispensa- 
tion was  introduced,  it  was  recognized  as  a  law  still  applicable. 
Paul  before  Festus  said,  "  If  I  be  an  offender,  or  have  com- 
mitted any  thing  worthy  of  death,  I  refuse  not  to  die."  This 
implies  that  there  are  crimes  worthy  of  death,  and  that  a  human 
government  may  rightfully  inflict  the  penalty  of  death  for  such 


520 


THE    PILGRIM  S    PROGRESS 


crimes.  When  Paul  wrote  to  the  Christians  at  Rome,  he  said, 
"  Let  every  soul  be  subject  unto  the  higher  powers.  For  there 
is  no  power,  but  of  God ;  the  powers  that  be  are  ordained  of 
God.  Wilt  thou  then  not  be  afraid  of  the  power?  Do  that 
which  is  good,  and  thou  shalt  have  praise  of  the  same.  For 
he  is  the  minister  of  God  to  thee  for  good.  But  if  thou  do 
that  which  is  evil,  be  afraid ;  for  he  beareth  not  the  sword  in 
vain ;  for  he  is  the  minister  of  God,  a  revenger  to  execute 
wrath  upon  him  that  doeth  evil."  This  implies  two  things : 
"  the  divine  origin  of  government,  as  an  ordinance  of  God  ; 
and  the  power  of  inflicting  death,  as  the  minister  of  God." 
The  law  given  to  Noah,  for  all  his  posterity,  as  it  was  confirmed 
by  Moses,  has  not  been  set  aside  by  Christ.  It  is  still  in  force, 
and  it  is  a  high  crime  against  God  for  men  to  attempt  to  set  it 
aside. 

Ard.  But  what  will  you  do  with  the  plea  of  humanity  ? 

Th.  Humanity  to  whom  ?  Humanity  to  the  murderer,  at 
the  expense  of  his  victims  ?  That  would  be  highly  inhuman. 

Ard.  But  they  say  that  the  abrogation  of  this  penalty,  and 
the  substitution  of  a  milder  one,  would  be  a  more  effectual  re- 
straint upon  the  bad  passions  of  men. 

Th.  That  is  easier  said  than  proved.  The  experiments  which 
are  alleged  have  not  been  made  under  circumstances  to  be  en- 
titled to  any  weight  in  favor  of  the  abolition  of  capital  punish- 
ment ;  but  rather  the  contrary.  And  such  I  claim  to  be  the 
natural  consequence.  Abolish  the  punishment  of  death  for 
murder,  and  substitute  any  other,  and  you  diminish  greatly  the 
restraint  under  which  the  bad  passions  of  men  need  to  be  kept. 
And  this  effect  is  seen  in  the  present  state  of  things.  So  much 
has  been  said  against  the  infliction  of  capital  punishment,  that 
very  many  think  they  are  performing  a  meritorious  act,  if  called 
to  serve  as  jurors,  and  sworn  to  find  a  verdict  according  to  law 
and  evidence,  they  say  "  not  guilty"  when  a  case  of  homicide 
with  malice  aforethought  has  been  most  clearly  proved.  The 
law  of  the  land  is  nothing — the  law  of  God  is  nothing — their 
solemn  oath  is  nothing.  If  the  punishment  were  any  thing 
less  than  death,  they  would  not  hesitate  a  moment.  And  so  it 
is  exceedingly  difficult,  in  many  parts,  to  obtain  a  verdict  of 
guilty,  in  the  clearest  cases.  And  then,  how  many  get  clear 
on  the  plea  of  insanity ;  the  smallest  appearance  of  which, 
though  but  awkwardly  and  unnaturally  put  on,  is  a  sufficient 
excuse  with  many,  to  let  the  murderer  go.  And  then,  how 
often  is  it  said  that  the  person  murdered  was  not  worthy  to 
live,  and  that  therefore  his  death  ought  not  to  be  punished ; 
as  if  an  individual  might  assume  the  administration  of  public 
justice,  and  deliberately  kill  one  who  has  injured  him,  without 


IN    THE    NINETEENTH    CENTURY.  521 

the  intervention  of  the  law.  These  things  have  made  execu- 
tions for  murder  comparatively  rare.  And  cases  of  murder 
have  greatly  increased.  This  the  advocates  of  abolishing 
capital  punishment  admit  ;  and  make  it  a  plea  for  the  change. 
Adopt  a  milder  punishment,  say  they,  and  make  its  execution 
certain,  and  murders  would  not  be  so  frequent.  This  is  what 
is  termed  taking  advantage  of  their  own  wrong.  They  first 
decry  capital  punishment,  and  make  it  as  odious  as  possible, 
and  do  all  they  can  to  have  it  abolished  ;  and  when  they  have 
ucceeded  in  rendering  it  very  difficult  to  be  executed,  and 
murderers  have  begun  to  take  courage,  and  cases  of  murder 
have  become  frightfully  common,  then  they  plead  this  very 
difficulty  of  getting  the  law  executed,  as  a  reason  for  its  being 
changed.  I  conclude  rather,  that  the  increase  of  murders  is  a 
strong  reason  why  the  penalty  of  the  law  should  be  more 
rigidly  executed.  And  I  believe  that  if  it  could  be  executed 
in  all  cases  without  fail,  it  would  be  the  way  to  check  the 
commission  of  the  crime.  For  the  more  certain  the  bad  man 
thinks  it  is,  that  he  shall  be  detected  and  executed,  the 
more  afraid  he  will  be  of  taking  the  life  of  his  neighbor.  Hu- 
manity, therefore,  calls  for  the  maintenance  and  execution  of 
the  law,  in  order  to  protect  the  lives  of  the  innocent. 

Ard.  But  since  there  is  so  much  feeling  against  this  penalty 
of  death,  and  so  much  sympathy  excited  for  every  one  who  is 
taken  up  on  a  charge  of  murder,  would  it  not  be  better  to  give 
way  a  little,  and  try  to  adopt  a  penalty  which  could  be  inva- 
riably executed. 

Th.  What  should  that  punishment  be  ?  Imprisonment  for 
life  ?  Do  not  many  now  commit  crimes  in  order  to  be  sent  to 
the  State's  prison,  as  a  desirable  home  ?  There  they  are  cer- 
tain to  have  food,  and  clothing,  and  attendance  when  sick,  and 
if  not  many  of  the  comforts,  yet  all  the  necessaries  of  life.  And 
if  they  should  desire  to  get  out,  what  is  to  hinder  them  from 
murdering  their  keepers  in  order  to  effect  it  ?  It  seems  to  me 
that  this  would  operate  as  a  premium  for  murder,  in  many  cases. 
But  however  that  may  be,  I  think  the  highest  expediency  is,  to 
obey  God,  and  leave  the  consequences  to  him.  A  great  clamor 
is  now  raised  against  this  statute  of  the  Most  High.  Probably 
the  same  persons  would  raise  as  great  a  clamor  against  the 
punishments  which  God  has  denounced  against  the  wicked  in 
the  future  world,  if  they  had  the  same  prospect  of  rendering 
them  odious,  and  inefficient.  The  divine  justice  is  never  accept- 
able to  the  wicked.  And  I  cannot  but  think  that  an  unwilling- 
ness to  have  justice  done  to  the  guilty  is  the  source  of  all  the 
objections  which  are  made  against  the  divine  ordinance  of  death 
to  the  murderer. 

44* 


522  THE 

By  this  time  I  perceived  that  the  pilgrims  had  entered  the 
enchanted  ground,  the  air  of  which  inclines  people  to  sleep,  and 
the  sleeping  upon  which  is  so  dangerous.  But  I  saw  that  the 
pilgrims  seemed  to  feel  its  effects  less  than  usual,  as  their  minds 
were  occupied  in  the  contemplation  of  subjects  of  truth  and 
duty,  in  which  they  felt  a  deep  interest.  Both  indeed  seemed 
to  feel  the  peculiar  influence  of  the  atmosphere,  in  some  degree  ; 
but  Ardent  more  than  his  companion.  Then  he  said : 

There  is  another  subject  concerning  which  I  wish  to  make 
some  inquiries.  It  is  respecting  the  duty  of  a  Christian  in  re- 
lation to  the  civil  government  under  which  he  lives,  which  is 
not  always  such  as  it  ought  to  be. 

Th.  There  is  one  duty  I  suppose  quite  plain.  He  should 
lead  a  quiet  and  peaceable  life,  in  all  godliness  and  honesty, 
adorning  the  doctrine  of  God  his  Saviour  in  all  things. 

Ard.  How  far  must  he  obey  the  civil  government  ? 

Th.  He  should  obey  all  the  lawful  commands  of  the  civil 
government,  and  submit  to  the  penalty  they  inflict  for  disobey- 
ing any  which  are  unlawful. 

Ard.  It  is  a  question  with  some  whether  the  Christian  may 
bear  allegiance  to  a  human  government ;  especially  if  that  gov- 
ernment is  not  a  Christian  government ;  whether  he  may  hold 
office  under  it,  and  assist  in  administering  it,  and  the  like. 

Tli.  Yes,  and  whether  he  may  take  an  oath  of  allegiance  to 
it,  and  swear  to  support  that  constitution  of  government ;  es- 
pecially when  he  thinks  there  are  some  things  in  it  which  ought 
to  be  amended. 

Ard.  These  are  grave  questions,  and  I  should  like  to  hear 
how  you  answer  them. 

Th.  It  is  clearly  my  opinion  that  the  Christian  may  bear 
allegiance  to  a  wicked  ruler,  and  that  the  Christians  in  the  days 
of  Nero,  did  so.  But  it  may  be  necessary  to  define  what  Ave 
mean  by  allegiance.  It  does  not  imply  approbation  of  every 
thing  he  does,  nor  obedience  to  any  unlawful  command.  It 
does  imply  obedience  to  lawful  commands.  Shadrach,  Me- 
shach,  and  Abed-nego,  gave  allegiance  to  Nebuchadnezzar,  and 
held  office  under  him,  and  obeyed  his  lawful  commands ;  but 
they  did  not  obey  his  command  to  worship  the  golden  image. 
This  they  refused  to  do,  and  submitted  to  the  penalty.  Alle- 
giance to  a  civil  ruler  implies  a  recognition  of  his  authority  as 
a  civil  ruler,  though  not  as  the  supreme  ruler  of  the  universe.  It 
implies  adherence  to  him  and  support  of  him  against  any  at- 
tempts to  overthrow  his  authority  by  a  rival.  It  implies  an 
obligation  to  do  what  we  lawfully  may  to  support  his  authority 
while  it  lasts,  in  opposition  to  a  foreign  invader,  or  to  domestic 
insurrection,  or  lawless  violence. 


IN    THE    NINETEENTH    CENTURY.  523 

Ard.  But  is  not  Christ  the  supreme  ruler,  and  does  not  every 
one  that  unites  with  the  Church  profess  to  acknowledge  him 
as  such  ?  "  How  then  can  we  turn  round,  and  swear  allegiance 
to  an  enemy  of  Christ  ?" 

Tk.  That  supposes  Christ  to  be  a  civil  ruler,  when  he  is  not. 
His  kingdom  is  not  of  this  world.  The  government  which  he 
exercises  is  spiritual,  and  not  temporal.  And  there  is  no  such 
opposition  between  his  government  and  existing  earthly  govern- 
ments, as  forbids  an  allegiance  to  both.  We  must  bear  alle- 
giance to  Christ  as  the  supreme  ruler,  and  to  the  earthly  ruler 
as  a  subordinate  ruler.  And  while  we  take  the  law  of  God 
for  the  guide  of  all  our  conduct,  we  may,  according  to  its  re- 
quirements, render  obedience  to  all  the  lawful  commands  of 
the  earthly  ruler. 

Ard.  The  Bible  is  the  supreme  law,  by  which  all  are  bound. 
It  prescribes  rules  of  conduct  for  kings  and  magistrates ;  and 
we  cannot  acknowledge  it  as  such,  as  we  are  bound  to  do,  and 
then  say,  that  "  in  matters  of  civil  government  we  have  nothing 
to  do  with  the  Bible." 

Th.  For  this  to  be  an  argument  against  the  duty  of  allegiance 
to  a  civil  ruler  when  he  is  not  a  good  man,  it  must  be  taken  for 
granted  that  the  Bible  requires  one  thing  of  us,  and  our  alle- 
giance to  the  civil  ruler  requires  the  opposite.  But  no  such 
thing  is  implied.  Our  allegiance  to  the  civil  ruler  only  requires 
obedience  to  his  lawful  commands,  and  submission  to  the  pen- 
alty of  such  as  are  unlawful.  1.  God  requires  us  to  lead  a 
quiet  and  peaceable  life,  and  to  seek  the  peace  of  the  commu- 
nity where  we  live.  But  this  includes  all  that  is  implied  in 
allegiance.  2.  We  need  protection  from  the  civil  government, 
and  allegiance  is  the  reciprocal  duty.  We  are  bora  under  some 
government,  and  cannot  escape  from  our  obligations  of  allegiance 
to  it,  but  by  leaving  its  territories,  and  becoming  the  subjects 
of  another.  3.  Children  owe  allegiance  to  their  parents;  and 
the  State  stands  in  the  place  of  a  parent  in  many  respects.  If 
parents  are  not  good  men,  that  does  not  release  us  from  our 
allegiance  to  them,  or  excuse  us  from  obeying  all  their  lawful 
commands.  4.  In  the  history  of  ancient  times,  God  command- 
ed some  wicked  men  to  be  kings  ;  and  this  implied  the  obliga- 
tion of  allegiance  from  their  subjects.  He  appointed  Saul  to 
be  king  of  Israel,  Jeroboam  to  be  king  of  the  ten  tribes,  Jehu 
to  be  king  of  Israel,  and  Hazael  to  be  king  of  Syria.  He  raised 
Nebuchadnezzar  to  the  throne  of  Babylon,  and  gave  him  au- 
thority over  the  surrounding  nations.  He  commanded  Zede- 
kiah,  king  of  Judah,  to  submit  himself  as  a  subject  to  the  king 
of  Babylon.  Zedekiah  took  the  oath  of  allegiance  to  Nebuch- 
adnezzar, and  then  violated  it,  which  aggravated  his  crime  and 


524 

his  punishment.  God  appointed  Cyrus  king,  and  gave  him  the 
Babylonian  empire,  with  all  its  subject  nations,  to  be  his  sub- 
jects. These  are  all  instances  of  wicked  men  reigning  by  di- 
vine appointment,  and  therefore  entitled  to  receive  the  alle- 
giance of  their  subjects.  5.  Many  of  the  Scripture  worthies 
bore  allegiance  to  civil  rulers,  who  were  not  good  men.  Joseph 
served  Pharaoh,  a  worshipper  of  idols,  and  bore  allegiance  to 
him,  and  held  office  under  him ;  but  there  is  no  intimation  that 
Joseph  did  wrong  m  this. 


CHAPTER    IXXIII. 

Ardent.  Joseph  was  a  slave,  and  might  have  been  com- 
pelled. 

Thoughtful.  So  were  Shadrach,  Meshach,  and  Abed-nego. 
But  they  did  not  think  their  slavery  compelled  them  to  worship 
idols.  It  only  compelled  them  to  obey  the  lawful  commands 
of  their  masters.  Jacob  and  his  sons  afterwards  came  to 
Egypt  voluntarily,  and  placed  themselves  in  a  situation  of  alle- 
giance to  Pharaoh.  David  served  Saul  as  a  faithful  subject, 
and  uniformly  acknowledged  his  own  obligation  of  allegiance, 
and  that  of  all  the  people.  Obadiah  served  King  Ahab,  and 
held  a  high  office  under  him,  and  is  not  reproved  by  the 
prophet  for  so  doing.  Naaman  was  not  forbidden  to  continue 
in  the  service  of  the  king  of  Syria,  Jehonadab  acknowledged 
Jehu  as  king,  and  yielded  a  cheerful  allegiance  to  him.  Daniel 
held  office  under  Nebuchadnezzar,  and  also  under  Darius  the 
Mede,  and  Cyrus  the  Persian.  And  the  existence  of  these 
offices,  and  a  performance  of  their  duties,  involved  allegiance 
and  fidelity  so  perfect  that  even  Daniel's  enemies  acknowledged 
that  they  could  find  no  occasion  against  him  in  relation  to  "the 
affairs  of  the  kingdom.  Mordecai  held  office  under  Ahasue- 
rus ;  and  Avhen  Nehemiah  interceded  for  his  countrymen,  he 
was  an  officer  of  the  king's  palace,  and  was  sent  as  a  subordi- 
nate officer,  to  preside  o\er  his  nation,  by  the  Persian  king. 

When  the  Gospel  was  preached  to  the  Gentiles,  some  of 
those  who  held  official  stations  embraced  it.  But  it  does  not 
appear  that  they  felt  it  necessary  to  abandon  their  stations,  on 
account  of  its  being  unlawful  to  bear  allegiance  to  heathen 
rulers.  When  Paul  wrote  his  epistle  to  the  Romans  from  Cor- 
inth, Erastus  is  spoken  of  as  holding  the  office  of  chamberlain 


IN    THE    NINETEENTH    CENTURY.  525 

of  that  city.  To  the  Philippians  Paul  says,  "  All  the  saints 
salute  you,  chiefly  they  that  are  of  Caesar's  household."  This 
implies  that  there  were  several  who  held  office  in  the  palace 
of  Nero,  who  were  Christians.  In  all  these  instances,  good 
men  bore  allegiance  to  civil  rulers  who  were  not  good  men ; 
and  there  is  no  intimation  that  they  did  wrong. 

The  Scriptures  require  us  to  bear  allegiance  to  the  civil 
rulers  under  whom  the  providence  of  God  has  placed  us. 
When  Paul  wrote  his  epistle  to  the  Romans,  Nero  was  on  the 
throne ;  but  he  says,  "  Let  every  soul  be  subject  unto  the 
higher  powers.  For  there  is  no  power  but  of  God  :  the  pow- 
ers that  be  are  ordained  of  God.  Whosoever  therefore  resist- 
eth  the  power,  resisteth  the  ordinance  of  God  :  and  they  that 
resist  shall  receive  to  themselves  damnation."  "  For  he  is  the 
minister  of  God,  a  revenger  to  execute  wrath  upon  him  that 
doeth  evil.  Wherefore  ye  must  needs  be  subject,  not  only  for 
wrath,  but  also  for  conscience'  sake." 

Aid.  I  think  I  have  heard  this  passage  quoted  to  condemn 
the  practice  you  now  quote  it  to  support. 

Th.  How  any  one  can  derive  such  a  meaning  from  it  is  more 
than  I  can  tell.  Peter  speaks  to  the  same  purpose :  "  Submit 
yourselves  to  every  ordinance  of  man,  for  the  Lord's  sake  ; 
whether  it  be  to  the  king,  as  supreme ;  or  unto  governors,  as 
unto  them  that  are  sent  by  him  for  the  punishment  of  evil- 
doers, and  for  the  praise  of  them  that  do  well.  For  so  is  the 
will  of  God,  that  with  well-doing  ye  may  put  to  silence  the 
ignorance  of  foolish  men.  Honor  all  men.  Love  the  brother- 
hood. Fear  God.  Honor  the  king."  There  is  no  intimation 
that  Paul  or  Peter  thought  it  the  duty  of  those  to  whom  they 
wrote,  to  inquire  first  whether  the  government  was  established 
according  to  the  law  of  God,  before  they  gave  it  their  submis- 
sion and  allegiance.  The  language  implies  that  the  govern- 
ment under  which  they  lived  was  intended,  a  government 
established  in  the  providence  of  God,  though  not  regulated  by 
his  law. 

Ard,  I  am  satisfied  that  we  ought  to  yield  allegiance  to  the 
civil  government  under  which  Divine  Providence  places  us, 
whether  the  rulers  are  good  or  bad,  so  far  as  to  submit  to  their 
government ;  but  may  we  help  to  administer  a  government  of 
which  we  do  not  approve? 

Th.  We  may  not  do  things  which  God  forbids.  But,  to 
what  things  have  you  reference?  We  may  pay  taxes.  The 
apostle  says,  "  For,  for  this  cause  pay  ye  tribute  also :  for  they 
are  God's  ministers,  attending  continually  upon  this  very  thing. 
Render  therefore  to  all  their  dues ;  tribute  to  whom  tribute  is 
due ;  custom  to  whom  custom  ;  fear  to  whom  fear ;  honor  to 


526 

whom  honor."  We  may  appeal  to  the  government  for  protec- 
tion. Paul  did  so.  And  when  he  was  afraid  to  trust  those 
around  him,  he  appealed  to  Caesar.  We  may  take  an  oath  of 
allegiance.  Where  the  civil  government  requires  it,  the  Scrip- 
ture allows  it.  We  may  swear  to  support  the  constitution  of 
our  country,  if  in  so  doing  we  bind  not  ourselves  to  perform 
any  wrong  action.  The  obligation  does  not  grow  out  of  the 
oath,  but  is  only  recognized  by  it. 

Ard.  I  have  heard  this  represented  as  "first  swearing  to 
sustain  the  evils  which  that  constitution  sanctions,  and  promis- 
ing to  do  all  we  can  to  perpetuate  them,"  when  we  intend  to 
use  the  power  we  possess  to  try  to  get  them  removed. 

Th.  That  is  a  very  unfair  representation.  If  a  man  takes 
an  oath  of  office,  in  which  he  swears  to  support  the  constitu- 
tion of  his  country,  he  is  not  understood  as  expressing  appro- 
bation of  all  its  requirements  ;  but  his  submission  to  them  till 
they  can  be  altered  in  an  orderly  manner.  The  constitution 
provides  for  its  own  amendment.  His  oath  binds  him  not  to 
seek  to  overturn  it  by  violence  or  revolution,  but  to  amend  it, 
if  at  all,  in  a  constitutional  way. 

Ard.  But  it  is  said,  that  it  is  not  lawful  to  take  an  oath  to 
support  a  constitution  of  government,  unless  that  constitution 
acknowledges  Christ  as  the  supreme  ruler,  the  Bible  as  the 
supreme  law,  and  provides  reasonable  security  for  human 
rights. 

Th.  That  assertion  is  altogether  gratuitous ;  and  it  is  con- 
trary to  the  proofs  already  adduced  from  Scripture,  of  the 
duty  of  allegiance  to  civil  rulers  who  are  not  good  men.  Xero 
had  no  written  constitution  of  government,  but  it  was  lawful 
for  Christians  who  lived  under  his  government,  to  swear  alle- 
giance to  it,  as  long  as  it  lasted. 

Ard.  If  we  live  under  a  free  government,  it  would  appear 
to  be  right,  then,  to  vote  for  men  to  make  and  administer  the 
laws. 

Th.  Certainly.  And  as  it  is  a  great  favor  that  we  are 
allowed,  in  the  providence  of  God,  to  exert  a  good  influence  in 
that  way,  it  becomes  an  important  duty,  for  the  neglect  of 
which  we  cannot  be  excusable. 

Ard.  But  sometimes  men  are  nominated  for  office,  whom  we 
think  not  very  good  men. 

Th.  That  is  true.  And  we  may  be  often  tried  to  know 
what  we  ought  to  do  in  that  case.  Before  a  candidate  is 
named,  good  men  ought  to  use  their  influence  to  have  one 
named  who  is  unexceptionable.  After  the  candidates  are 
named,  and  it  is  rendered  certain  that  one  of  two  will  be 
elected,  it  may  be  important  for  me  to  consider  how  I  shall  do 


IN    THE    NINETEENTH    CENTURY.  527 

the  most  good.  If  I  refuse  to  vote  at  all,  and  assign  as  a  rea- 
son, that  I  cannot  approve  of  either  of  the  candidates,  this  will 
bear  some  testimony  against  what  is  wrong,  and  may  have 
some  influence,  when  another  candidate  is  to  be  selected.  My 
voting  for  a  good  man  who  is  not  so  nominated  as  to  afford 
any  prospect  of  his  election,  might  have  the  same  effect.  If 
those  candidates,  one  of  whom  must  be  elected,  are  so  nearly 
alike,  that  the  good  resulting  from  my  refusal  to  vote  is  likely 
to  be  greater  than  in  voting  for  either,  then  doubtless  I  should 
so  decide  and  act.  But  if  there  is  a  great  choice  between 
them,  and  if  important  interests  of  the  country  are  likely  to  be 
sacrificed  by  the  prevalence  of  the  one,  and  secured  by  the 
election  of  the  other,  and  my  vote  is  likely  to  decide  between 
them,  it  seems  to  me  that  the  choice  between  them  is  a  choice 
of  two  evils,  which  it  is  my  duty  to  make  in  that  case. 

Ard.  I  have  heard  it  said,  "  of  two  natural  evils  we  may 
choose  the  least,  but  of  two  moral  evils  we  may  choose  nei- 
ther." 

Th.  If  that  is  said  as  an  objection  to  my  voting,  it  is  en- 
tirely taking  for  granted  the  thing  in  dispute.  The  question 
is,  whether  it  is  right  to  vote  for  one  man  who  is  not  every- 
thing that  he  ought  to  be,  in  preference  to  another  who  is 
worse.  I  think  it  is,  under  some  circumstances  ;  that  is,  when 
he  is  not  so  bad  that  we  are  bound  to  discountenance  him  al- 
together, for  his  immoralities.  A  weak  or  wicked  ruler  over  a 
nation  is  a  natural  evil.  If  one  is  more  weak  or  wicked  than 
another,  there  is  a  choice  between  two  natural  evils.  To  say 
^that  it  is  a  moral  evil  to  make  the  choice  between  them,  needs 
to  be  proved,  but  I  think  it  cannot  be  proved. 

Ard.  What  do  you  think  of  the  union  of  Church  and  State  ? 
Is  it  not  desirable  that  the  State  should  be  governed  by  the 
laws  of  Christ  ? 

Th.  It  appears  from  what  I  have  already  said,  that  I  think 
all  men  in  office  are  bound  to  obey  the  laws  of  Christ ;  biit 
that  does  not  imply  that  the  Church  as  such  should  administer 
the  civil  affairs  of  the  nation,  nor  that  there  should  be  no  civil 
government  distinct  from  the  government  of  the  Church. 
Neither  does  it  imply  that  the  affairs  of  the  Church  should  be 
under  the  control  of  the  civil  government.  They  are  two  dis- 
tinct governments. 

Ard.  How  are  they  distinguished  ? 

Th.  The  government  of  the  Church  is  spiritual ;  and  is  ad- 
ministered by  instructions,  warnings,  reproofs,  and  excommuni- 
cation. The  government  of  the  State  is  administered  by  civil 
penalties,  by  fines,  imprisonments,  and  death. 

Ard.  Would  it  not  be  better  to  have  one  government,  and 


528 

one  set  of  laws,  embracing  all   matters  where  laws  are  re 
quired  ? 

Th.  I  think  not.  Where  the  State  has  undertaken  to  ad- 
minister the  government  of  the  Church,  they  have  usually  so 
done  it  as  to  corrupt  religion.  And  where  the  Church  has  un- 
dertaken to  administer  civil  government,  they  have  made  bad 
work  of  it.  I  think  both  are  administered  best,  when  inde- 
pendent of  each  other. 

Ard.  How  then  can  the  laws  of  Christ  be  applied  to  the  re- 
gulation of  civil  affairs  ? 

Th.  Those  who  make  and  administer  the  laws  of  the  State, 
should  take  care  to  take  the  Bible  for  their  guide.  They  should 
not  contravene,  but  carry  out  its  principles,  as  far  as  applicable. 
They  should  take  these  as  the  standard  of  right  and  wrong ; 
and  while  they  afford  protection  and  encouragement  to  those 
that  do  right,  they  should  discourage  and  punish  those  that  do 
wrong.  Those  who  administer  the  civil  government  should  do 
it  in  the  exercise  of  truth  and  justice,  doing  unto  others  as  they 
would  that  others  should  do  unto  them.  The  precepts  given 
to  kings  and  magistrates  in  the  Bible,  sufficiently  point  out  the 
great  principles  by  which  men  should  regulate  all  their  political 
conduct.  "  The  notion  which  some  men  seem  to  have,  that 
for  their  political  conduct  they  are  not  responsible  to  God,  is 
essential  atheism."  Men  are  responsible  to  God  for  every 
thought,  and  word,  and  action.  And  if  they  always  felt  this 
responsibility,  there  would  not  be  so  much  ground  of  complaint 
of  bad  rulers  and  unfaithful  magistrates. 

Ard.  Subjects  should  pray,  then,  for  their  rulers,  that  God . 
would  incline  their  hearts  to  the  ways  of  truth  and  righteous- 
ness, and  lead  them  to  the  adoption  of  such  measures  as  the 
best  good  of  the  nation  requires. 

Th.  Yes ;  and  when  this  duty  is  forgotten,  or  negligently 
performed,  I  tremble  for  the  nation. 

Ard.  Do  you  think  we  ought  to  pray  God  to  enlighten  them 
by  his  Spirit,  and  inspire  them  with  sound  sentiments  ? 

Th.  I  should  not  use  that  phraseology  ;  because  it  seems  to 
me  to  imply  more  than  is  to  be  expected.  I  believe  that  the 
prophets  were  inspired,  that  is,  that  they  "  spake  as  they  were 
moved  by  the  Holy  Ghost."  I  understand  this  to  mean  that 
the  Holy  Spirit  suggested  to  them  what  they  should  do.  But 
I  do  not  think  we  are  to  expect  inspiration,  since  the  Bible  is 
a  complete  rule.  Inspiration  is  a  miraculous  gift,  no  longer 
needed  in  the  Church.  What  we  need,  is,  the  sanctifying  in- 
fluences of  the  Spirit.  If  the  Spirit  shall  incline  our  hearts  to 
receive  and  practise  what  is  written  in  the  Scriptures,  that  will 
be  the  best  enlightening,  and  will  be  sufficient  "  that  the  man 


IN    THE    NINETEENTH    CENTURY.  529 

of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works." 

Then  the  pilgrims  sung  the  following  hymn : 

"  Lord,  what  a  wretched  land  is  this, 

That  yields  us  no  supply, 
No  cheering  fruits,  no  wholesome  trees, 
Nor  streams  of  living  joy. 

11  But  piercing  thorns  through  all  the  ground, 

And  mortal  poisons  grow, 
And  all  the  rivers  that  are  found, 
With  dangerous  waters  flow. 

"  Yet  the  dear  path  to  thine  ahode 
Lies  through  this  horrid  land ; 
Lord,  we  would  keep  that  heavenly  road, 
And  run  at  thy  command. 

"  Our  souls  shall  tread  the  desert  through 

With  undiverted  feet ; 
And  faith  and  flaming  zeal  subdue 
The  terrors  that  we  meet. 

"  A  thousand  savage  beasts  of  prey 

Around  the  forest  roam ; 
But  Judah's  Lion  guards  the  way, 
And  guides  the  strangers  home." 

Ard.  Why  is  it  that  this  part  of  our  journey  is  so  "danger- 
ous ? 

Th.  When  men  become  deeply  engaged  in  the  business  of 
this  life,  and  a  tide  of  worldly  prosperity  sets  in  upon  them, 
they  often  lose  sight,  in  some  measure,  of  their  responsibility 
to  God,  and  sink  down  in  carnal  ease. 

Ard.  Would  it  not  be  wise,  then,  for  men  to  keep  themselves 
as  much  aloof  as  possible  from  engagements  in  business,  and 
especially  from  political  affairs  ? 

Th.  And  leave  all  such  things  to  the  management  of  those 
that  fear  not  God,  nor  regard  man  ?  Would  not  the  interests 
of  truth  and  righteousness  suffer  by  that  means  ? 

Ard.  No  doubt  they  would.  But  they  suffer  now  by  the 
injury  good  men  often  receive  from  such  entanglements. 

Th.  Then  let  good  men  be  more  careful  to  apply  the  prin- 
ciples of  the  Gospel  to  their  business  transactions,  and  their 
political  conduct.  Let  them  take  care  how  they  suffer  their 
connections  in  business  to  interfere  with  their  duty  to  God. 
Let  them  beware  that  the  love  of  wealth  does  not  get  posses- 
sion of  their  hearts.  Let  them  pursue  their  business  as  stew- 
ards of  God,  and  devote  their  acquisitions  to  his  service.  Let 
them  beware  of  encroaching  upon  the  Sabbath,  of  neglecting- 
their  devotions,  of  conniving  at  wrong  in  others,  or  of  neglect- 
45 


530  THE  PILGRIM'S  PROGRESS 

ing  the  word  of  God.  Let  them  be  more  watchful,  as  dangers 
increase.  But  let  them  not  think  to  secure  their  own  growth 
in  grace,  by  abandoning  the  post  of  duty  when  the  providence 
of  God  calls  them  to  it.  If  they  find  themselves  inclined  to 
sleep  on  the  enchanted  ground,  let  them  take  the  right  meas- 
ures to  keep  awake.  Truth  and  duty,  faithfully  studied,  and 
carefully  attended  to,  will  be  found  sufficient.  When  men  in 
the  court  of  Nero  were  converted  to  God,  they  were  not  re- 
quired to  abandon  their  stations,  but  to  let  their  light  shine  be- 
fore men,  that  others  might  see  their  good  works,  and  glorify 
their  Father  in  heaven. 


CHAPTER    LXXIV. 

AND  now  I  perceived  that  the  pilgrims  had  entered  upon 
the  land  of  Beulah,  where  the  air  is  invigorating,  and  the  fruits 
are  wholesome  and  abundant.  Here  they  might  lie  down  in 
safety,  and  repose  in  the  arbors  provided  for  them  by  the  kind- 
ness of  their  King.  And  here  nothing  remains  to  be  an  occa- 
sion of  apprehension  to  those  that  reach  this  land,  but  the  cold 
river  of  bitter  waters,  which  divides  this  region  from  the  Celes- 
tial Country.  This  river  is  more  or  less  an  object  of  terror  to 
pilgrims ;  and  yet,  it  is  usual  for  the  King  to  send  some  of  his 
shining  ones  to  conduct  the  pilgrims  over. 

When  Thoughtful  and  Ardent  had  remained  in  this  place  for 
a  season,  and  refreshed  themselves  from  the  fatigues  of  their 
journey,  they  began  to  contemplate  more  nearly  the  passage 
of  this  river.  And  with  some  trembling  of  voice,  I  heard  them 
sing : 

"  There  is  a  land  of  pure  delight, 
Where  saints  immortal  reign  ; 
Infinite  day  excludes  the  night, 
And  pleasures  banish  pain. 

"  There  everlasting  spring  abides, 
And  never- withering  flowers ; 
Death,  like  a  narrow  sea,  divides 
This  heavenly  land  from  ours. 

"  Sweet  fields  beyond  the  swelling  flood, 

Stand  dressed  in  living  green  ; 
So  to  the  Jews  old  Canaan  stood, 
And  Jordan  rolled  between. 


IN    THE    NINETEENTH    CENTURY. 

"  But  timorous  mortals  start  and  shrink, 

To  cross  this  narrow  sea, 
And  linger  shivering  on  the  brink, 
And  fear  to  launch  away." 

Th.  This  is  my  feeling ;  but  I  can  scarcely  tell  why.  I  have 
no  such  doubts  about  the  final  issue,  as  to  occasion  any  dis- 
tress. But  death  itself  is  "  the  king  of  dread."  I  fear,  lest, 
when  the  trial  comes,  I  shall  not  bear  up  under  it,  as  a  Chris- 
tian should.  I  have  no  anxiety  to  die  in  triumph,  as  many 
seem  to  have ;  but  I  wish  for  a  composed  and  peaceful  frame 
of  mind,  a  calm  reliance  on  the  blood  of  atonement,  a  firm  con- 
fidence that  God  will  do  what  is  best  with  me,  and  with  all 
others,  and  a  willingness  that  he  should.  Such  a  placid  state 
of  mind  I  should  prize  above  all  the  triumphs  on  record.  And 
it  is  my  constant  prayer  that  the  circumstances  of  my  death 
may  be  ordered  in  mercy,  that  I  may  glorify  God  in  my  death 
as  well  as  in  my  life. 

Ard.  But  why  not  ask  to  die  in  triumph,  since  that  is  some- 
times granted  to  the  friends  of  Immanuel  ? 

Th.  I  have  read  but  few  accounts  of  what  are  termed  trium- 
phant deaths  which  did  not  displease  me.  The  triumph  seems 
to  arise  too  much  from  the  assurance  of  personal  safety,  and  to 
have  too  much  of  self  connected  with  it.  I  am  pleased  with 
what  Brainerd  said,  in  the  near  prospect  of  death.  "  I  do  not 
go  to  heaven  to  get  honor,  but  to  give  all  possible  glory  and 
praise."  "  My  heaven  is  to  please  God,  and  glorify  him,  and 
to  give  all  to  him,  and  to  be  wholly  devoted  to  his  glory ;  that 
is  the  heaven  I  long  for."  So  I  desire  to  feel,  and  so  I  think  I 
do  feel,  in  some  measure,  or  I  should  have  no  hope  of  going  to 
heaven.  But  I  see  nothing  to  prevent  a  self-deceived  person 
from  dying  in  triumph,  if  his  hope  is  only  strong  enough.  If 
one  is  tired  of  suffering  in  this  world,  and  feels  confident  of  go- 
ing to  heaven,  I  should  expect  him  to  be  anxious  to  die,  and 
greatly  rejoiced  as  he  saw  the  time  approach.  I  should  ex- 
pect him  to  talk  much  of  the  crown  of  glory  he  was  expecting 
to  receive,  and  of  the  happiness  of  being  in  that  world  where 
there  is  no  more  sorrow  nor  pain.  But  I  should  fear,  that,  if 
these  were  the  subjects  which  chiefly  occupied  his  thoughts, 
he  had  no  part  in  the  religion  of  Brainerd,  and  those  like  him. 

Ard.  Then  you  do  not  think  a  willingness  to  die  is  any  cer- 
tain evidence  of  being  prepared. 

Th.  By  no  means.  The  suicide  is  willing  to  die,  or  he  would 
not  destroy  his  own  life.  The  self-deceiver,  when  weary  of  the 
world,  is  often  willing  to  die.  And  such  a  one  may  be  very 
desirous  of  it,  in  order  to  be  delivered  from  suffering,  as  he  ex- 
pects he  shall  be.  I  think  a  willingness  to  live,  and  suffer  the 


532 

will  of  God,  is  quite  as  essential  to  the  Christian  character,  as 
a  willingness  to  die.  I  have  heard  men  pray  that  they  might 
not  survive  their  usefulness,  when  I  was  very  unpleasantly  af- 
fected by  it.  For  it  seemed  to  convey  the  idea,  that  living  to 
suffer,  was  so  undesirable,  that  they  could  not  submit  to  it, 
even  when  God  should  see  good  reason  for  it.  Do  you  remem- 
ber the  anecdote  of  Whitefield  and  Tennent  ? 

Ard.  Yes.  On  some  occasion,  when  they  were  together, 
and  a  number  of  other  ministers,  Whitefield  was  speaking  of  the 
difficulties  and  trials  of  the  ministry,  and  the  limited  success  of 
their  labors.  He  said  he  was  weary  with  the  burdens  and  fa- 
tigues of  the  day ;  declared  his  great  consolation  to  be,  that  his 
work  would  soon  be  done,  when  he  should  depart  and  be  with 
Christ ;  and  that  the  prospect  of  a  speedy  deliverance  had  sup- 
ported his  spirits,  or  that  he  should,  before  now,  have  sunk  un- 
der his  labor.  When  the  rest  had  assented,  and  Mr.  Tennent 
had  not,  and  seemed  to  look  displeased,  Whitefield  addressed 
him  in  particular,  and  said,  "  You  are  the  oldest  man  among  us, 
do  you  not  rejoice  to  think  that  your  time  is  so  near  at  hand, 
when  you  will  be  called  home  and  freed  from  all  the  difficulties 
attending  this  checkered  scene  ?"  Mr.  Tennent  answered,  "  No, 
sir,  it  is  no  pleasure  to  me  at  all,  and  if  you  knew  your  duty  it 
would  be  none  to  you.  I  have  nothing  to  do  with  death ;  my 
business  is  to  live  as  long  as  I  can — as  well  as  I  can — and  to 
serve  my  Lord  and  Master  as  faithfully  as  I  can,  until  he  shall 
think  proper  to  call  me  home." 

Tk.  I  approve  of  Mr.  Tennent's  decision.  It  is  a  privilege 
to  live,  and  it  is  a  privilege  to  be  employed  in  the  service  of 
God  here.  And  we  do  wrong,  if  we  become  weary  of  it,  and 
indulge  the  wish  to  be  discharged.  And  if  we  are  laid  aside 
from  active  labor,  and  can  do  nothing  but  live  and  suffer  for 
the  honor  of  his  name,  that  ought  to  be  regarded  as  a  privilege 
too.  And  so  far  from  indulging  an  anxious  desire  to  be  re- 
leased, we  ought  not  only  to  let  patience  have  her  perfect  work, 
but  to  be  thankful  for  the  privilege  of  honoring  our  Lord  in 
such  way  as  his  superior  wisdom  shall  direct.  To  glorify  God 
is  the  great  thing,  whether  it  be  in  life  or  in  death. 

Ard.  You  will  of  course  approve  of  the  account  we  have  of 
the  dying  moments  of  Mr.  Meek.  His  last  sickness  was  one 
of  the  most  painful  kind.  "  When  asked  at  one  time,  if  he  did 
not  sometimes  get  weary  of  life,  he  said,  '  It  is  wearisome.  But 
I  have  sometimes  heard  persons  express  a  desire  to  die,  when 
it  was  painful  to  me.  I  desire  to  have  no  will  on  the  subject.' 
Speaking  of  his  disease,  as  that  which  for  many  years  he  had 
dreaded  more  than  any  other,  he  pointed  to  a  passage  in  the 
life  of  Pearce,  as  expressive  of  his  own  feelings.  "  It  was  never 


IN  THE  NINETEENTH  CENTURY.          533 

till  to-day  that  I  got  any  personal  instruction  from  our  Lord's 
telling  Peter  by  what  death  he  should  glorify  God.  Oh,  what 
a  satisfying  thought,  that  God  appoints  those  means  of  disso- 
lution, whereby  he  gets  most  glory  to  himself.  It  was  the 
very  thing  I  needed  ;  for,  of  all  the  ways  of  dying,  that  which 
I  most  dreaded  is  that  in  which  it  is  now  most  probable  my 
disorder  will  issue.  But,  oh,  my  dear  Lord,  if  by  this  death  I 
can  most  glorify  thee,  I  prefer  it  to  all  others." 

Th.  In  speaking  of  his  hope,  he  said,  "  I  have  never  allowed 
myself  to  be  very  confident  of  arriving  at  heaven,  lest  the  dis- 
appointment should  be  the  greater.  I  know  that  the  heart  is 
exceedingly  deceitful,  and  that  many  will  be  deceived.  And 
why  am  not  I  as  liable  to  be  deceived  as  others  ?" 

Ard.  Similar  too  were  the  dying  moments  of  Dr.  Reasoner. 
When  asked  if  he  had  any  fear  of  death,  he  answered,  "  I  can- 
not say  that  I  have  no  dread  of  the  passage  through  the  dark 
valley ;  but  I  am  not  afraid  of  whaf  is  beyond."  When  asked 
if  his  hope  sustained  him,  he  said,  "  Oh  yes,  I  believe  that  I 
shall  be  accepted.  I  shall  be  greatly  disappointed,  if  I  am  not." 
When  asked  if  he  desired  to  depart,  and  be  with  Christ,  he 
said,  "  I  don't  wish  to  die  to-day,  nor  to-morrow ;  but  the 
thought  that  I  shall  soon  be  gone  gives  me  pleasure." 

Th.  The  doctrines  which  these  men  had  preached  were  a 
great  support  to  them  in  the  hour  of  death.  Mr.  Meek  said, 
of  the  doctrines  of  grace,  "  I  do  not  need  anybody  to  tell  me 
that  they  are  true.  I  am  fully  convinced  of  their  truth,  by  my 
own  experience."  Dr.  Reasoner  said,  "  I  have  an  assurance  of 
faith.  I  can  say,  I  do  know  that  the  doctrines  which  I  have 
preached  are  true."  When  Brainerd  thought  himself  to  be 
near  death,  he  says :  "  As  I  saw  clearly  the  truth  of  those  great 
doctrines  which  are  justly  styled  the  doctrines  of  grace,  so  I 
saw  with  no  less  clearness  that  the  essence  of  religion  consists 
in  the  soul's  conformity  to  God,  and  acting  above  all  selfish 
views,  for  his  glory,  longing  to  be  for  him,  to  live  to  him,  and 
to  please  and  honor  him  in  all  things ;  and  this  from  a  clear 
view  of  his  infinite  excellency  and  worthiness  in  himself  to  be 
loved,  adored,  worshipped,  and  served  by  all  his  creatures. 
The  next  thing  I  had  then  to  do,  was  to  inquire  whether  this 
was  my  religion.  And  here  God  was  pleased  quickly  to  put 
this  question  out  of  doubt,  by  showing  me  that  I  had,  from 
time  to  time,  acted  above  the  utmost  influence  of  mere  self- 
love  ;  that  I  had  longed  to  please  and  glorify  him,  as  my  high- 
est happiness.  I  felt  now  pleased  to  think  of  the  glory  of  God  ; 
and  longed  for  heaven,  as  a  state  wherein  I  might  glorify  God 
perfectly,  rather  than  a  place  of  happiness  for  myself." 

Ard.  So  I  desire  it  may  be  with  me,  in  my  departing  mo- 
45* 


534 

ments.  Let  me  have  a  clear  and  lively  sense  of  divine  truth 
on  my  mind.  Let  me  realize  that  God  is  worthy  of  supreme 
affection,  for  his  own  sake.  Let  me  have  a  clear  view  of  the 
glory  of  his  infinite  holiness,  justice,  goodness,  and  truth.  Let 
me  feel  how  suitable  it  is,  that  he  should  make  all  things  for 
himself,  and  work  all  things  after  the  counsel  of  his  own  will, 
and  do  all  for  his  own  glory.  And  if  I  shall  have  a  lively  sense 
of  these  things,  I  think  it  will  sustain  me  when  walking  through 
the  dark  valley. 

Th.  I  join  you  in  that  wish.  And  hope  to  make  it  my  daily 
prayer,  while  I  live,  to  be  thus  supported  in  the  trying  hour. 

Then  the  pilgrims  sung : 

"  Father,  I  long,  I  faint  to  see 
The  place  of  thine  abode ; 
I'd  leave  thine  earthly  courts,  and  flee 
Up  to  thy  seat,  my  God. 

"  There  all  the  heavenly  hosts  are  seen, 

In  shining  ranks  they  move, 
And  drink  immortal  vigor  in, 
With  wonder,  and  with  love. 

"  Then  at  thy  feet  with  awful  fear 

Th'  adoring  armies  fall ; 
With  joy  they  shrink  to  nothing  there, 
Before  the  Eternal  All. 

"  There  I  would  vie  with  all  the  host 

In  duty  and  in  bliss ; 
While  less  than  nothing  I  could  boast, 
And  vanity  confess. 

"  The  more  thy  glories  strike  my  eyes. 

The  humbler  I  shall  lie  ; 
Thus  while  I  sink,  my  joys  shall  rise 
Unnaeasurably  high. ' 


THE    END. 


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